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THE KEY OF KNOWLEDGE. mouth of the founders of their faith, to the exclusion of rational thought. Besides, the satisfaction which testimony seems to afford is more apparent than real, because knowledge is like food, which must be digested in order to become ours. It is no use to us if somebody else eats the food, not even when it is done Brahmanalike, -in the name of and for the benefit of another. Just so with knowledge. Testimony is not only incapable of affording a solid foundation for faith, but also goes to make the confusion worse confounded, since it at once opens the door to a whole host of questions as to the possible interpretation and explanation of the statements made, to say nothing of the reliability and trustworthiness of the witnesses from whom they emanate. And, since it is not possible to settle the differences of opinion conclusively, without the discovery of the nature of things and the laws of Nature, intellect, and intellect alone, is the final judge and the sole arbitrator of the disputes of men, in the first instance.
We can now follow the Puranic legend without difficulty. The story goes that Brahmâ, desirous of performing a sacrifice, once upon a time, proceeded to Pushkara, and made the necessary preparations. But, his divine consort, Sâvitri, delayed in coming, and, though the hour for the yajna approached nigh, she was not to be found by the side of her Lord. Incensed at her conduct, the god asked Indra to find him another bride, and the latter promptly brought the lovely milkmaid, Gâyatri by name, who carried a jar of butter in her hand. Brahmâ called her the Mother of Vedas, and was united to her. Just then Savitri appeared on the scene,
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