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एवं तावत्प्रमादाख्यस्याज्ञानस्य मृत्युत्वम् अप्रमादस्य स्वरूपावस्थानलक्षणस्यामृतत्वम् ‘प्रमादं वै मृत्युमहं ब्रवीमि’ इत्यादिना दर्शयित्वा ‘आस्यादेष निःसरते’ इत्यादिना ‘स वै मृत्युस्त्वच्छरीरे य एषः’ इत्यन्तेन तस्यैव कार्यात्मना परिणतस्य सर्वानर्थहेतुत्वं दर्शयित्वा, कथमस्य मृत्योर्विनाश इत्याशङ्क्य, ‘एवं मृत्युं जायमानं विदित्वा ज्ञानेन तिष्ठन्न बिभेति मृत्योः’ इत्यात्मज्ञानेन मृत्युविनाशं दर्शयित्वा, ‘यानेवाहुरिज्यया’ इत्यादिना ब्रह्मलोकादेः पुरुषार्थत्वमाशङ्क्य, ‘एवं ह्यविद्वान्’ इत्यादिना तेषामविद्यावद्विषयत्वेनापुरुषार्थत्वमुक्त्वा, ‘परं परात्मा प्रयाति मार्गेण’ इति ज्ञानमार्गेण मोक्षः उपदिष्टः ।तत्र ‘परं परात्मा प्रयाति’ इति
In plain words
Thus, having first shown through passages like 'heedlessness indeed I declare as death' that heedlessness, called ignorance, is death itself, while wakefulness—defined as abiding in one's true nature—is immortality; and having shown that death, transformed as worldly effects within your own body, is the root cause of all suffering; and having raised the question of how this death is destroyed; and having demonstrated the destruction of death through self-knowledge by the verse 'knowing this death as constantly arising, and abiding in knowledge, one does not fear death'; and having raised the question whether Brahmaloka is a true human goal through 'those worlds which they say are won by sacrifice'; and having explained that those worlds are not true human goals because they belong to the ignorant—liberation was thus taught through the path of knowledge by the words 'the Supreme Self goes to the Supreme.' In that connection, the phrase 'the Supreme Self goes to the Supreme'...
Close to the Sanskrit
Thus having shown first that heedlessness named ignorance is death, and that heedfulness characterized by abiding in one's true nature is immortality by 'heedlessness indeed I declare death' etc., and having shown its causality of all evil as transformed in the form of effect by 'from the mouth this emerges' up to 'that death is indeed in thy body, this one', and having raised the question how is the destruction of this death, and having shown the destruction of death through self-knowledge by 'having known this death as being born, abiding through knowledge, one does not fear death', and having raised the question of the puruṣārtha status of Brahmaloka etc. by 'those which they speak of as attained by sacrifice' etc., and having stated their non-puruṣārtha status as being the object of the ignorant by 'thus indeed the ignorant' etc., liberation was taught through the path of knowledge by 'the Supreme Self goes to the Supreme'. There, 'the Supreme Self goes to the Supreme'...