Mandukya_Upanishad

Therefore, your generation, your posterity shall be a series,not of bodily children, but children of knowledge –amritasya putrāh. Such is the glory of this meditation.There is, then, the comparison between makāra and thedeep sleep state of consciousness. Suṣhuptasthānah prājñomakārastritiya mātrā: makāra is the third mātrā of Om,and it is comparable with prājña, the third state, causal, ofthe Ātman. Miterapītervā: It is the measure of all things,and it is the dissolver of all things. When we chant Om,akāra and ukāra merge in makāra, as all the impressions ofwaking and dream merge in prājña, deep sleep, the causalstate. Just as you end the chant with makāra, you end allexperience in deep sleep; and as you can repeat the chantsubsequent to the closure of the recitation by makāra,waking life commences once again as an offshoot of thedeep sleep state, which is the cause of waking. Deep sleepcan be called the cause of waking in one sense, the effect ofit in another sense. The waking is due to the agitation of theunfulfilled impressions lying buried in the deep sleep state.In this sense we may say that waking is an effect of the stateof deep sleep. Deep sleep is the cause, and all experiences inwaking and dream are its effects. As Īsvara is the cause of allthings, the deep sleep state seems to be the cause of ourwaking and dreaming, in one sense, namely, that we wakeup from sleep on account of unfulfilled desires. If all ourdesires are fulfilled, we would not be waking up from sleep,at all. Why should we wake up? What is the purpose? Thereis something unfulfilled, unexecuted, and therefore wewake up. The prārabdha-karma agitates, urges us intoactivity, wakes us up into the world of objects. Thus, in one117