यत्किंचाविज्ञातं प्राणस्य तद्रूपम्, प्राणो ह्यविज्ञातः; प्राण एवं तद्भूत्वावति ॥ १० ॥
yatkiṃcāvijñātaṃ prāṇasya tadrūpam, prāṇo hyavijñātaḥ; prāṇa evaṃ tadbhūtvāvati || 10 ||
10. Whatever is unknown is a form of the vital force, for the vital force is what is unknown. The vital force protects him (who knows this) by becoming that (which is unknown).
Likewise whatever is completely unknown, and not even suspected, is a form of the vital force, for the vital force is what is unknown, as the Śruti speaks of it as undefined (Ch. II. xxii. i). Since the organ of speech, the mind and the vital force have been divided into the forms of what is known, what it is desirable to know, and what is unknown, the statements, ‘These are the three worlds,’ and so on, are to be accepted solely on the authority of the Śruti. Since we see these three forms, viz. what is known, etc., are applicable to everything, it is from the statement of the Śruti that we are to understand that the meditation is to be confined to the particular objects as indicated. The vital force protects him by becoming that, i.e. becomes his food in the form of what is unknown. We often see that teachers and parents, for instance, help their pupils and (very young) children, barely suspected by or unknown to them. Similarly the mind and vital force can be the food of the sage, barely suspected by and unknown to him (respectively).
The manifestations of the organ of speech, the mind and the vital force relating to the elements have been described. The following (three) paragraphs deal with their manifestations relating to the gods: