have a remarkable illustration of the condensation in a few words cf a whole theory of
a scientific nature which would be dealt with in a volume by a modern writer.
Before we discuss the profound implications of this Sutra it is necessary to ex-
plain the significance of some of the words which compose it. For these words stand
for definite philosophical concepts and without a knowledge of their connotations it is
not possible to appreciate the significance of the Sutra. It is only with the help of such
words which stand for a whole set of ideas and are pregnant with profound meanings
that a Sutra can be constructed.
Let us take the word Ksana. Literally it means a moment, but behind this simple
meaning there is hidden a whole philosophy of Time which throws much light on our
modern conception of Time. According to this philosophy, Time, contrary to our im-
pression and belief, is not a continuous thing but discontinuous. Before the advent of
modern Science matter was generally considered to be continuous, but investigations
in the field of Chemistry showed that it was not continuous but discontinuous, being
composed of discrete particles separated from one another by enormous empty spaces.
In the same way investigations by Yogic methods showed that the apparently continu-
ous series of changes which are taking place in the phenomenal world and by which
we measure time, are not really continuous. The changes consist of a number of suc-
cessive states which are quite distinct and separate from one another.
The mechanism for projecting a cinematographic picture on a screen provides
an almost perfect illustration of this actual discontinuity hidden beneath apparent con-
tinuity. The following diagram will give some idea of the apparatus which is employed
in projecting such a picture.
Fig. 15