The next illustration is purely psychological. Brahman is proved to exist, because our mind moves towards things, because there is something in us which moves and perceives, and because there is something in us which holds our perceptions together (sankalpa), and revives them again by memory.

I give my translation as hypothetical only, for certainty is extremely difficult to attain, when we have to deal with these enigmatical sayings which, when they were first delivered, were necessarily accompanied by oral explanations.

^152:2 Tadvana, as a name of Brahman, is explained by 'the desire of it,' and derived from van, to desire, the same as vankh.

^153:1 It is impossible to adopt Sankara's first rendering, 'the Vedas and all the Angas,' i.e. the six subsidiary doctrines. He sees himself that sarvangani stands in opposition to pratishtha and ayatana, but seeing Veda and Anga together, no Brahman could help thinking of the Vedangas.

^153:2 Might we read agyeye for gyeye? cf. Satap. Brahm. XI, 5, 7, 1.

AITAREYA-ARANYAKA.

FIRST ARANYAKA.