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अथेदानीं प्रकृतमनुसरामः—यस्मात्प्रमाद एव सर्वानर्थबीजं तस्मात्प्रमादं वै मृत्युमहं ब्रवीमि, न यमम् ।यमं तु पुनः एके विषयविषान्धाः अविद्यारूढाः स्वात्मव्यतिरेकेण द्वितीयं पश्यन्तो मृत्युम् अतो मयोक्तान्मृत्योः प्रमादाख्यात् अन्यं मृत्य्वन्तरं वैवस्वतम् आहुः आत्मावासम् आत्मनि बुद्धौ वसतीत्यात्मावासः तम् ।तथा चाह मनुः—‘यमो वैवस्वतो राजा यस्तवैष हृदि स्थितः ।तेन चेदविवादस्ते मा गङ्गां मा कुरून्गमः’ इति ।अमृतम् अमरणधर्माणं ब्रह्मचर्यं ब्रह्मणि स्वात्मभूते रममाणं ब्रह्मनिष्ठमित्यर्थः ।श्रूयते
In plain words
Now we return to our theme: since heedlessness alone is the seed of all suffering, I call heedlessness itself death, not Yama. But people blinded by the poison of the senses, riding on ignorance, see a second reality apart from their own self; hence they imagine a different death—Vaivasvata—distinct from the death of heedlessness. Yet 'Atmāvāsa' means that which dwells within the self, in the intellect. As Manu says: Yama Vaivasvata is the king residing right here in your heart. If you are in harmony with him, do not trouble yourself going to the Ganga or to the Kurus. 'Amritam' means the deathless state of brahmacharya—rejoicing in brahman as one's very self, established in brahman. So it is heard in scripture.
Close to the Sanskrit
Now then we follow what is under discussion: because inadvertence alone is the seed of all evils, therefore I declare inadvertence to be death, not Yama. However, some people, blinded by the poison of sense objects, mounted on ignorance, seeing a second entity apart from their own self, therefore speak of another death, Vaivasvatan, distinct from death named inadvertence—that which dwells in the self, in the intellect, is atmavasa. And thus Manu says: Yama Vaivasvata is the king who is situated here in your heart. If there is no dispute for you with him, do not go to the Ganga, do not go to the Kurus. Immortal, having the nature of non-death, brahmacharya—rejoicing in brahman who has become one's own self, meaning one established in brahman. It is heard.