p. 217
एवं तावत् ‘प्रमादं वै मृत्युमहं ब्रवीमि’ इत्यादिना मृत्योः स्वरूपं तस्य कार्यात्मनावस्थानं तन्निमित्तं चानेकानर्थं दर्शयित्वा केन तर्ह्यस्य विनाश इत्याकाङ्क्ष्य ‘एवं मृत्युं जायमानं विदित्वा ज्ञानेन तिष्ठन्न बिभेति मृत्योः’ इत्यादिना आत्मज्ञानादेवाभयप्राप्तिं दर्शितां श्रुत्वा प्रासङ्गिके चोद्यद्वये परिहृते, कर्मस्वरूपविज्ञानाय प्राह धृतराष्ट्रः—
In plain words
Thus, having previously revealed the true nature of death, its manifestation as effects, and the countless sorrows born of it through declarations such as 'I call heedlessness itself death,' and having raised the question of how it might be destroyed; having then heard from texts like 'Knowing death as it arises, one who abides in knowledge fears no death' that freedom from fear comes through self-knowledge alone; and the incidental questions having been answered, Dhritarashtra spoke to understand the true nature of action.
Close to the Sanskrit
Thus having previously shown the nature of death, its state as effects, and the numerous evils caused by it through passages like 'I declare heedlessness indeed to be death,' and questioning thus, 'By what then is its destruction?', having heard through texts such as 'Knowing death thus arising, one abiding with knowledge does not fear death' that the attainment of fearlessness arises solely from self-knowledge, and the incidental pair of objections having been resolved, Dhritarashtra spoke to understand the nature of action.