Meaning of Saanskara

Saanskara

In Hindu Philosophy and some Indian religions, samskaras or saanskaras (Sanskrit: संस्कार) are mental impressions, recollections, or psychological imprints that forms the basis for the development of karma.

According to various schools of Indian philosophy, every action, intent or preparation by an individual leaves a Saanskara (impression, impact, imprint) in the deeper structure of the person's mind. These impressions then await volitional fruition in that individual's future, in the form of hidden expectations, circumstances or a subconscious sense of self-worth. These Saanskaras manifest as tendencies, karmic impulses, subliminal impressions, habitual potencies or innate dispositions. In ancient Indian texts, the theory of Saanskara explains how and why human beings remember things, and the effect that memories have on people's suffering, happiness and contentment.

The Hindu schools differ in the details, but all posit that Saanskaras are formed in every individual by a number of ways. This includes perceptions (what one sees, hears, touches, tastes, smells), chitta cognition (what one feels and thinks), willful actions, and also intentions before and during the action. Training and study, in these schools, is a form of exposition, introspective realization and in many cases practice or repetition to make the "impression, imprint" part of one's nature, where the practice reinforces the dispositions (Saanskara) and dispositions reinforce the practice, in a circular feedback. The Hindu schools rely on Saanskara as one of the pillars for their epistemology (pramana), wherein they explain how and why man knows anything, remembers anything, expects anything, feels fulfillment, feels frustration, feels freedom and joy, or feels suffering and pain. In Hindu philosophy, Saanskara are the impressions and dispositions that develop and accumulate deep inside a person from perception, inference, choices, preparation, practice, interaction with others, thoughts, intent, willful actions and such karma. These manifest as habits, behavior, tendencies, psychological predispositions and dispositions. Actions, studies, diligent preparation and inner resolutions trigger Saanskaras – hidden impressions or dispositions – in the psyche of an individual, and these influence how the individual acts, perceives self and the manner in which the individual responds or accepts the karmic circumstances and the future. In the philosophical theories of Hinduism, every karma (action, intent) leaves a saanskara (impression, impact, imprint) in the deeper structure of human mind.

Rites of Passage

Hindu rites of passage are called Saanskaras, as well. The word “Saanskara” means “mental impression". Ceremonies help create a favourable mentality for stepping positively from one phase of life into the next. The Saanskaras are considered essential for the three higher (twice-born) varnas, and neglect of any ritual might render a member “fallen” from his status. In Hinduism, varna refers to a social class within a traditional hierarchical society.

The four varnas are:
   1. Brahmins: Priests, teachers, and Vedic scholars who provide spiritual guidance
   2. Kshatriyas: Rulers, administrators, and warriors who maintain order in society
   3. Vaishyas: Farmers, agriculturalists, and merchants who produce necessities and create wealth
   4. Shudras: Artisans, laborers, and servants who serve the other three varnas

Significantly, the first Saanskara, called “purification of the womb,” begins prior to conception. It aims at sanctifying the consciousness of both husband and wife before they try to beget a child. Scripture explains that the type of soul that enters the womb is largely determined by the mental states of both husband and wife, a notion graphically illustrated in the Mahabharata. If “members of the twice born” neglected this ceremony, and acted on sex impulse alone, then the child conceived might not develop the attributes to become a qualified member of a higher varna.

Such offspring would then be called dvija-bandhu, “friends of the twice-born.” This practice implies that the system of four varnas was not hereditary, but based on individual merit. The rites of passage were considered essential for preserving the purity of the individual and of the social system.

There are a total of 16 Saanskaras or rites of passages. 

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References:
   1. IskCon Education Services
   2. Wikipedia