9. yat kiṁ ca vijijñᾱsyaṁ, manasas tad rῡpam; mano hi vijñᾱsyam, mana enaṁ tad bhῡtvᾱvati.

Yat kiṁ ca vijijñᾱsyaṁ, manasas tad rῡpam; mano hi vijñᾱsyam: While speech can express things clearly, the mind is of a different nature altogether. It cannot express things so clearly as speech does. You cannot understand your own mind so clearly as you can understand what you have spoken through words. Your expressions through speech are clearer than the thoughts in the mind, which are more complicated. So, the mind is something to be known, not already known clearly. Such a thing which the mind is, has to be identified with everything that is capable of being known, but not yet known - the worlds that are not clearly visible, but can be inferred by deduction, etc.

The faculties mentioned are to be employed for the purpose of meditation on the known realms of being and those realms that are not known, but are capable of being known by methods of knowledge, and those other realms which are unknown totally. So, the comparison made between these three realms of objects of knowledge and the instruments, namely speech, mind and Prāṇa, is that speech expresses everything that is visible, that which is of the known world, while the mind can infer the existence of even those which are not directly known. The imperceptible also can be inferred by induction and deduction by the mind, and therefore the mind is to be meditated upon as connected with the realm which is superior to the merely perceptible or the visible. The Prāṇa is something inscrutable. It has already been mentioned that while the speech expresses what is known and the mind is superior to the realm of speech because of the fact that it can argue, by pros and cons, the objects of knowledge and knows things which are not directly perceptible, the Prāṇa is a different realm altogether over which we have no control. We can direct our thoughts by the employment of consciousness, and we control our speech by the use of common sense, but we have no say in the matter of the movement of the Prāṇa, which has its own say. It works of its own accord by a law which is independent, as it were, of the one over which we have some sway, or say. We can stop thinking, we can stop speaking, but we cannot stop breathing or restrain the activity of the Prāṇa, completely.

10. yat kiṁ cᾱvijñᾱtam, prᾱṇasya tad rῡpam; prᾱṇo hy avijñᾱtaḥ, prᾱṇa evaṁ tad bhῡtvᾱvati.

Here, in the Upaniṣhad, it has been the practice to identify the Prāṇa with Hiraṇyagarbha, the Cosmic Prāṇa, or Sūtra-Ātman. It is considered as the unknown. So, in this threefold meditation on the realms connected with speech, mind and Prāṇa there is an inclusiveness of every realm of existence - that which is known, that which is hidden behind and not visible or perceptible, and that which is totally unknown. Well; we may even compare these realms to the physical, the astral and the causal by extension of meaning. So, here is a kind of meditation on the three realms of existence - the visible, the invisible and the transcendent causal state.

11. tasyai vᾱcaḥ pṛthivī śarīram, jyotī-rῡpam ayam agniḥ; tad yᾱvaty eva vᾱk, tᾱvatī pṛthivī, tᾱvan ayam agniḥ.
    
    
12. athaitasya manaso dyauḥ śarīram, jyoti-rῡpam asᾱv ᾱdityaḥ, tad yᾱvad eva manas, tᾱvatī dyauḥ, tᾱvᾱn asᾱv ᾱdityaḥ. tau mithunaṁ samaitᾱm: tataḥ prᾱṇo ajᾱyata sa indraḥ, sa eso'sapatnaḥ: dvitīyo vai sapatnaḥ: nᾱsya sapatno bhavati, ya evaṁ veda.

Of speech, the whole earth may be regarded as the abode, the body, as it were, the embodiment, even as fire, which is supposed to be the presiding deity over speech, is the light of the whole earth. Earth becomes the abode for the manifestation of fire, for fire does not manifest itself without a means, and the means is any earth element. The principle of fire, which requires the element of the earth as its means or conducting principle, is the presiding deity of speech. So, the connection between speech and the elements of earth and fire is that fire in its original nature as a divine principle, Agnī, is the superintending power over speech and the earth naturally, because it is the abode of all ignitions and power of burning, and should equally be regarded as the realm over which speech has sway. So, Prithavi (earth) and Agnī (fire) are the abode as well as the light, the expressing power respectively of the function of speech. The speech, therefore, extends over everything over which earth elements have sway and over which speech as Agnī also has sway. Yᾱvaty eva vᾱk, tᾱvatī pṛthivī, tᾱvan ayam agniḥ: This is a subtle form of meditation whereby an enquiry is made into the very principle of speech and entry is gained into the principle of fire which is regarded as the deity of speech. And by this subtle method of enquiry, which is the meditative process, one gains mastery over the principle of earth as well as fire.

Likewise is the meditation to be conducted over the mind and the Prāṇa in respect of their realms, or the regions over which they have sway. Athaitasya manaso dyauḥ śarīram: The heaven and the atmosphere are the abode of the activities of the mind. The sun himself is the light, in the light of which the mind functions. And whatever be the region which is held under sway by the sun as well as the entire atmosphere and the heaven - that is the region through which the mind also can travel. The mind has a greater capacity to understand than the speech, which only expresses what is already understood by the mind. The realms, which are superior to or higher than the earth and the fire, are taken here as objects of contemplation by the mind, namely, the sun and the atmospheric region including the heavens. That speech and mind combined together produce Prāṇa as their child, is a favourite theme of the Upaniṣhads. This is a subtle psychology. Prāṇa is universal energy, no doubt, but it functions in a particular manner in the body of an individual on account of the intentions of the mind. The mind restrains the Prāṇa and locates it within the body; otherwise we would not be so intensely conscious of this body alone as our own self. The Prāṇa is equally present in every person, in every body, everywhere, in every part of creation. But we are not apparently connected with the manifestations of Prāṇa through other bodies, other individuals and other species of being. Our direct connection seems to be with this particular embodiment which is presided over by a single mind, which is, again, connected by an ego, a self-affirmative principle; and so the Upaniṣhad, in this passage, suggests that the localised function of the Prāṇa in this embodiment of the individual, being made possible by the activity of the mind in connection with the speech which is the instrument of expression of the mind, we should consider Prāṇa as the effect of the combined activity of mind and speech. Tau mithunaṁ samaitᾱm: tataḥ prᾱṇo ajᾱyata: By the combined activity of these two, by a joint collaboration of mental intention and the power of speech, Prāṇa functions in a particular way, in a given manner, in a direction which is already laid down in the particular individual, one being different from the other. One who knows this secret goes beyond the limitation of Prāṇa, mind and speech.

The analysis provided here in these passages of the Upaniṣhad is intended to gain entry into a realm which transcends the ordinary realm of speech, mind and Prāṇa as individuals. By analysis of this kind, we begin to understand what is the reason behind the limitation imposed upon speech, mind and Prāṇa. When the limitation is understood, we gain mastery over the limitation. We become unlimited in our capacity over these functions, and then one does not have any imposing force in front of him. Then he becomes the lord over everything - sa indraḥ. Indra is master over everything. And one becomes free from any kind of opposition from outside who knows thus. Sa eso'sapatnaḥ: He has no enemy outside. And who is an enemy? Anyone who is other than oneself is an enemy - dvitīyo vai sapatnaḥ. Anyone who is external to you is your enemy, because you have to fear one who is not you. Here, in the case of this masterly meditation, an 'other' than oneself does not exist, and therefore there cannot be enmity from any side. He is unopposed in every direction. The inimical force is that which is external, but there is no such thing here. Nᾱsya sapatno bhavati: There shall not be inimical opposition from any quarter whatsoever in the case of this person, ya evaṁ veda, one who knows this secret. But in the case of others, there is bondage and there is division complete on account of the presence of externals.

13. athaitasya prᾱṇasyᾱpaḥ śarīram, jyotī-rῡpam asau candraḥ, tad yᾱvᾱn eva prᾱṇaḥ, tᾱvatya ᾱpaḥ, tᾱvᾱn asau candraḥ, ta ete sarva eva samᾱḥ, sarve'nantᾱḥ: sa yo haitᾱn antavata upᾱste antavantaṁ sa lokaṁ jayati. atha yo haitᾱn anantᾱn upᾱste, anantaṁ sa lokaṁ jayati.

Athaitasya prᾱṇasyᾱpaḥ śarīram: As is the case with speech and mind, so is the case with Prāṇa in its instrumentality in meditation. Water is the abode, the body, the embodiment of Prāṇa. The Upaniṣhads tell us that the essence of water that we drink goes to form the Prāṇa, or the energy within us. The Prāṇa gets dried up if there is no water element in the body. It becomes exuberant, energetic and active due to the preponderance of the water-principle in the body. So, water is regarded as the embodiment, or the body of the Prāṇa. Jyotī-rῡpam asau candraḥ: The moon is its luminous form. It is again a doctrine of the Upaniṣhads that the moon is watery in effect, perhaps due to the coolness of the rays of the moon and for certain other esoteric reasons which the Upaniṣhads propound in various ways in different contexts. So, the Prāṇa is connected with the moon as well as water, both being related to the water principle in some way. Tad yᾱvᾱn eva prᾱṇaḥ, tᾱvatya ᾱpaḥ, tᾱvᾱn asau candraḥ, ta ete sarva eva samᾱḥ: In contemplation we are not supposed to make a distinction between the speech, the mind and the Prāṇa. They are equals. The realms over which they have sway are of a similar character. The three worlds are only three densities of a single manifestation of creation. They are not three different worlds actually. They are three types of density of a single substance. Three degrees of expression of a single embodiment appear in the form of this manifestation. And so, they are to be regarded as uniform and not distinct, one from the other - sarva eva samᾱḥ. Sarve'nantᾱḥ: All are infinite in their capacity, ultimately. There is nothing which speech cannot achieve if it is properly directed, based on truth. There is nothing which the mind cannot do if it is based on truth, and there is nothing which the Prāṇa cannot achieve if it functions on the basis of truth. Every one of these is infinite in its capacity essentially, though in their manifested form through the bodies of individuals, they appear to be limited in function. The words that we utter do not have infinite capacity, because of the fact that this speech of ours is limited to the bodily conditions. But if it transcends bodily conditions, the word becomes true. Whatever you speak will become manifest at once. Such is the power of speech of great masters and Yogins. If they say anything, it happens, because they have transcended the limitation of speech, while otherwise is the case with individuals who are body-conscious. Such is also the mind. If an ordinary person thinks, it cannot materialise. But if a powerful mind thinks, the Yogin's mind especially, it shall materialise at once, because the capacity to materialise any thought depends upon the connection of the mind with its infinite background. The force comes from infinity, not merely from the particularised manifestation of the mind. When the mind tunes itself with the cosmic Mind, any thought can materialise itself in any form. So is the Prāṇa; even a mere breath is as powerful as thought or word. Certain Gurus initiate disciples just by breathing; some initiate merely by look; some others initiate by thought; and certain others by actual words of expression. So, it means that there is power hidden in everything. Every faculty is a potency, and it has the power to execute the function which is expected of it, provided that it is connected to infinite power. If an infinite power house is at the background of an electrical connection, any strength of voltage or wattage can flow through that conducting medium. The only condition is that one should be connected to an inexhaustible power house. If that is the case, nothing is impossible. This is the case with every Yogin. His mind, Prāṇa and speech become unified, whereas in the case of an ordinary individual they are differently oriented. The mind, the speech and the Prāṇa are independent, as it were, in the case of ordinary individuals. But in the case of a master or a Yogin, they are three expressions of a single intent of the soul, so that it is the soul that manifests itself as speech, mind and Prāṇa in the case of a knower; not otherwise.

Sa yo haitᾱn antavata upᾱste antavantaṁ sa lokaṁ jayati. atha yo haitᾱn anantᾱn upᾱste, anantaṁ sa lokaṁ jayati: If we are ignorant enough to imagine that we are limited to this body alone, and therefore we can speak only what is in connection with this body, we can think only what is in connection with this body and we can have the function of the Prāṇa also only in relation to this body, then limited is the result that we can achieve through these functions. But if our contemplation is on infinitude, infinite is the effect that we can produce by words, speech and even breathing - if our soul is connected to the infinite. Then, every function can produce any effect. What speech can execute, Prāṇa can do; what Prāṇa can do, mind can do; and so on in the case of every other function. Otherwise, ordinarily each function has its own independent capacity which is different from the capacity of other functions. In the case of a Yogin, they mingle, one with the other, so that any one can perform the function of any other. Thought and speech and mind and soul differ not one from the other in the case of one who has identified himself with the infinite source of things.