Samskara

Sariputra: That which we call form is not different from that which we call space; space is not different from form; form is the same as space; space is the same as form.

And so with the other Skandhas, whether Vedanā or Sañjñā or Saṃskāra or Vijñāna, they are each the same as their opposite.

Sariputra: All these things around us, being thus stripped or devoid of qualities, there can be no longer birth or death, defilement or purity, addition or destruction.

In the midst, then, of this void there can be neither Rūpa, Vedanā, Sañjñā, Saṃskāra, or Vijñāna; nor yet organs of sense, whether the eye or nose, ear or tongue, body or mind; nor yet objects of sense, matter or sound, odor or taste, touch or ideas; nor yet categories of sense, such as the union of the object and subject in sight, in smell, in touch, in taste, in apprehension.

So there will be no such thing as ignorance, nor yet freedom from ignorance, and therefore there can be none of its consequences, the twelve Nidānas; and therefore no such thing as decay or death, nor yet freedom from decay and death; so neither can there be a method for destroying the concourse of sorrows; no such thing as wisdom; and no such thing as attaining, as there will not be aught that can be attained.

The Bodhisattva resting on this Prajñā-pāramitā, no sorrow or obstruction can then affect his heart; for there will be no such thing as sorrow or obstruction.

Now that sanskars keep operating at all points in time.

Now the moment I say Karma, what it does is because my Sanskar is operating, I will keep creating the same kind of Karma and keep attracting the same kind of destiny.

Now this is a reality which all of us talk about, most of the people kind of are aware about action and cause and effect kind of relationship that is there.

So now where is that action coming through? It's coming through the Sanskars or the energies that the soul has already created.

Now, when I talk about karma, the most empowering belief is not that what destiny I have today is a part of what I bring from my past.

It's more about understanding that whatever energies I'm creating today, which is a form of my karma, my thoughts, my words, actions, all of that, my intent is a part of my thoughts, my, you know, the way I am.

We enjoy memes we approve of, and we are repelled by memes we disapprove of.

The Sanskrit word for these provocative memes is samskara.

Samskara is traditionally defined in yogic philosophy as the habitual thought patterns collected by the ego that interfere with soul consciousness.

The memes each of us cling to, both those that we like and those that we actively dislike, influence our ability to exercise free will in the here and now.

When we unthinkingly lock onto a meme or set of memes, it is our belief in those memes that determines how we interpret and respond to our surroundings.

The Samskara exhibits itself as Raghadvesha.

When does it exhibit? When the sense organ comes into contact with the sense object.

Until that time, the Samskaras are dormant.

The likes and dislikes are dormant.

The moment a sense object comes into contact the area of our sense organs.

But now the mind has convinced the need for that to the intellect.

So that is how desires work.

So the desires how does it work? Samskaras are dormant.

We see, uh, the cloud, the sunshine, the seed, the, uh, soil, the farmer, the gardener, and many other elements that have come together in order to help a flower manifest, and that is why a flower is called a formation.

Samskara, a formation.

And that formation called flower is impermanent.

It is always changing.

Space is the same as form.

And so with the other skandhas, whether Vedana or Sanjna or Sanskara or Vijjnana, they are each the same as their opposite.

sariputra all these things around us being thus stripped or devoid of qualities there can be no longer birth or death defilement or purity addition or destruction in the midst then of this void there can be neither rupa vedana sajna sanskara or nor yet organs of sense whether the eye or nose ear or tongue body or mind nor yet objects of sense matter or sound odour or taste touch or ideas nor yet categories of sense such as the union of the object and subject in sight in smell in touch in taste in apprehension so there will be no such thing as ignorance nor yet freedom from ignorance and therefore there can be none of its consequences the twelve nidyanas and therefore no such thing as decay or death nor yet freedom from decay and death so neither can there be a method for destroying the concourse of sorrows no such thing as wisdom and no such thing as attaining as there will not be aught that can be attained the bodhisattva resting on this prajna paramita no sorrow or obstruction can then affect his heart for there will be no such thing as sorrow or obstruction therefore having no fear or apprehension of evil removing far from him all the distorting influences of illusive thought he arrives at the goal of nirvana The Buddhas of the three ages, relying on this Prajna Paramita, have arrived at the unsurpassed and enlightened condition.

Therefore, we know that this Prajna Paramita is the great spiritual Dharani.

Space is the same as form.

And so with the other skandhas, whether Vedana or Sanjna or Sanskara or Vijjnana, they are each the same as their opposite.

Sariputra.

All these things around us, being thus stripped or devoid of qualities, there can be no longer birth or death, defilement or purity, addition or destruction.

In the midst, then, of this void, there can be neither Rupa, Vedana, Sanjna, Sanskara, or Vijjnana, nor yet organs of sense whether the eye or nose ear or tongue body or mind nor yet objects of sense matter or sound odour or taste touch or ideas nor yet categories of sense such as the union of the object and subject in sight in smell in touch in taste in apprehension so there will be no such thing as ignorance nor yet freedom from ignorance and therefore there can be none of its consequences the twelve nidyanas and therefore no such thing as decay or death nor yet freedom from decay and death so neither can there be a method for destroying the concourse of sorrows no such thing as wisdom and no such thing as attaining as there will not be aught that can be attained the bodhisattva resting on this prajna paramita no sorrow or obstruction can then affect his heart for there will be no such thing as sorrow or obstruction therefore having no fear or apprehension of evil removing far from him all the distorting influences of illusive thought he arrives at the goal of nirvana The Buddhas of the three ages, relying on this Prajna Paramita, have arrived at the unsurpassed and enlightened condition.

Therefore, we know that this Prajna Paramita is the great spiritual Dharani.

It is the great light-giving Dharani.

practice was still relatively early stage.

After death, he goes to the Punya Loka to mature the Samskara.

And he takes a birth in

this morally, materially conducive family.

Advaita prescribes Shravana,

hearing the Mahavakya, Manana, reflection on that and Nididhyasana, sustained contemplation.

As the three stages of Sadhana, the Parvadehiga Buddhi Samyuga may be understood as the carried forward Shravana Manana Samskara.

The Buddhi that has already heard, reflected upon and partially contemplated the truth of Aham Brahmasmi carries these samskara of prior hearing and reflection into the new life.