स यथार्द्रैधाग्नेरभ्याहितस्य पृथग्धूमा विनिश्चरन्ति, एवं वा अरेऽस्य महतो भूतस्य निःश्वसितमेतद्यदृग्वेदो यजुर्वेदः सामवेदोऽथर्वाङ्गिरस इतिहासः पुराणं विद्या उपनिषदः श्लोकाः सूत्राण्यनुव्याख्यानानि व्याख्यानानीष्टं हुतमाशितं पायितम्, अयं च लोकः, परश्च लोकः, सर्वाणि च भूतानि, अस्यैवैतानि सर्वाणि निःश्वसितानि ॥ ११ ॥
sa yathārdraidhāgnerabhyāhitasya pṛthagdhūmā viniścaranti, evaṃ vā are’sya mahato bhūtasya niḥśvasitametadyadṛgvedo yajurvedaḥ sāmavedo’tharvāṅgirasa itihāsaḥ purāṇaṃ vidyā upaniṣadaḥ ślokāḥ sūtrāṇyanuvyākhyānāni vyākhyānānīṣṭaṃ hutamāśitaṃ pāyitam, ayaṃ ca lokaḥ, paraśca lokaḥ, sarvāṇi ca bhūtāni, asyaivaitāni sarvāṇi niḥśvasitāni || 11 ||
11. As from a fire kindled with wet faggot diverse kinds of smoke issue, even so, my dear, the Ṛg-Veda, Yajur-Veda, Sāma-Veda, Atharvāṅgirasa; history, mythology, arts, Upaniṣads, verses, aphorisms, elucidations, explanations, sacrifices, oblations in the fire, food, drink, this world, the next world, and all beings are all (like) the breath of this infinite Reality. They are (like) the breath of this (Supreme Self).
In the second chapter, by a description of words as the breath of the Supreme Self it has virtually been stated through implication that objects (denoted by words) such as the worlds are also Its breath. Hence they have not been separately mentioned. But since the import of the entire scriptures is being summarised here, it is necessary to make the implied meaning explicit. Hence the worlds and the rest are separately mentioned.