अथो अयं वा आत्मा सर्वेषां भूतानां लोकः स यज्जुहोति यद्यजते तेन देवानां लोकोऽथ यदनुब्रूते तेन ऋषीणामथ यत्पितृभ्यो निपृणाति यत्प्रजामिच्छते तेन पितृणामथ यन्मनुष्यान्वासयते यदेभ्योऽशनं ददाति तेन मनुष्याणामथ यत्पशुभ्यस्तृणोदकं विन्दति तेन पशूनां यदस्य गृहेषु श्वापदा वयांस्या पिपीलिकाभ्य उपजीवन्ति तेन तेषां लोको यथा ह वै स्वाय लोकायारिष्टिमिच्छेदेवं हैवंविदे सर्वाणि भूतान्यरिष्टिमिच्छन्ति तद्वा एतद्विदितं मीमांसितम् ॥ १६ ॥
In plain words
Moreover, this embodied self serves as the world for all living creatures. Through the oblations and sacrifices he performs, he sustains the world of the gods. Through his Vedic recitation, he sustains the world of the seers. Through ancestral offerings and his desire for progeny, he sustains the world of the ancestors. By providing shelter and food to human guests, he sustains the human world. By procuring grass and water for cattle, he sustains the world of animals. Even the beasts, birds, and ants that subsist on the leftovers in his home are sustained by him. Just as a person fiercely protects his own body from harm, so do all living creatures wish safety and well-being for the one who knows this truth. This has already been fully known and investigated.
Close to the Sanskrit
Moreover this very Self is the world of all beings. He—what he offers into fire, what he sacrifices, by that is the world of the gods; now what he recites, by that is the world of the seers; now what he satisfies the ancestors with, what he desires progeny, by that is the world of the ancestors; now what he houses human beings, what he gives food to them, by that is the world of humans; now what he finds grass and water for animals, by that is the world of animals; what in his homes beasts of prey, birds, down to ants subsist, by that is their world. Just as indeed a person might desire safety for his own world, so indeed all beings desire safety for this knower. That indeed is known and investigated.