Mandukya_Upanishad

sense, prājña (sleep) is the cause of experience throughViśva (waking) and taijasa (dreaming). But, in anothersense, prājña may be regarded as the effect, because prājñais nothing but that state of consciousness where all theimpressions, unfulfilled, unmanifested, lie latent, and theseimpressions are nothing but the consequences ofperception and experience in the waking state. In thatsense, the condition of deep sleep is an effect of waking.makāra is of that nature in Om. We may say that the chantcommences with makāra or closes with makāra, as in theseries of chants of Om. Just as we can have a series of chantsor recitations of praṇava, we have a series of wakings andsleepings, and wakings and sleepings. The sleep statemeasures (miteh) all things in the sense that the waking anddreaming experiences are determined by the impressionsthat are there as sanchita-karma in the ānandamaya-koṣha(causal state), manifesting itself in the sleep state. Thesanchita-karmas are those group of unfulfilled samskārasand vāsanas which are there in the state of deep sleep,prājña, and which sprout forth shoots in the form ofexperiences in waking and dream. In this sense we measureour experiences in terms of tendencies present in the deepsleep state. The dream and the waking experiences aremeasured by the potencies already present in the state ofsleep, as unfulfilled vāsanas and samskāras. It is, therefore,the measure (miti) of experience. And, so is makāraregarded as the container of the processes of chants. Just asthe contained is supported by the container, akāra andukāra seem to be contained in makāra with which onecloses the chant. Just as all experiences get submerged in118