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II ADHYAYA, 4 PÂDA, 19.
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individual things-produced the mundane egg.'- When the text therefore says (VI, 3, 3) “The divinity having entered into those three beings with that soul-self differentiated names and forms; he made each of these tripartite,' the order in which the text mentions the activities of differentiation and tripartition is refuted by the order demanded by the sense 1.–The text then proceeds to exemplify the process of tripartition, by means of burning fire, the sun and lightning, which indeed are things contained within the mundane egg (while yet the tripartition of elements took place before the egg, with all its contents, was created); but this is done for the information of Svetaketu, who himself is a being within the mundane egg, and has to be taught with reference to things he knows.
But, a final objection is raised, as on this view of the matter the elements-earth, water and fire—which are eaten and drunk, are already tripartite, each of them containing portions of all, and thus are of a threefold nature, how can they be designated each of them by a simple term-earth, water, fire ?-To this the next Sätra replies.
19. But on account of their distinctive nature there is that designation, that designation.
Each element indeed is of a threefold nature, owing to the primary tripartition; but as in each mixed element one definite element prevails-80 that each element has a distinctive character of its own-a definite designation is given to each.—The repetition (of 'that designation') in the Sûtra indicates the completion of the adhyâya.—Here terminates the adhikarana of the fashioning of names and forms.'
That means in reality the tripartition of the elements came first, and after that the creation of individual beings.
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