Los Samskaras: If we take into account the Buddhists and Hindus and believe that more or less the 25% Christians believe in reincarnation (Although it is not part of their dogma), and that many other people of other faiths make the same, We think that a little less than half the world believes in reincarnation. So that for many people is something extremely important to know what they can do to ensure an auspicious life following. We will then see what tells us the Hinduism and Buddhism on the factors that determine our following incarnations and even the possibility of transcending the wheel of death and rebirth, When it is achieved to exhaust the fuel that keeps it (the term Nirvana has this connotation: a candle going off).
Everything we do (Karma) create habits and habits, at the same time, they shape our new actions –This is a continuum that remains even after death since habits do not necessarily depend on a gross or material substance; According to these philosophies, There may be more subtly. All exist within a series of habitual patterns (According to Buddhism, We are not more than habits they crystallize). Habits keep their existence or exist through what is known as samskaras (in Sanskrit). Samskara It is a complex term that is used with some different meanings in different schools of Hinduism and Buddhism, but in all cases it plays a role related to reincarnation and the subsistence of the habits that form our personality. The word samskara literally means “do together”, “created together” o “joint action” (one of its components has the same root as the word Karma, action). Usually translates as “formations”, “provisions” o “trends” (mental). You can also compare it with the “impressions” which speaks of David Hume, that are the constituents of our I, which is mostly illusory, in the sense that it has no continuity and independence out of these impressions, emerges with each printing. A good translation of samskaras is Herbert Günther, “builders of reality”; the samskaras are like bricks that we build and maintain our reality with a certain solidity (Although this solidity is illusory).
Patanjali, in the Yoga-sutras, speaks to the mental provisions they have a component both psychic and energy or pranic, which is printed on them, with one of the three gunas or qualities that speaks the sankhya philosophy. In this way, the samskaras are being printed and constituting “subconscious vehicles of karma and are regarded as causal factors for a range of psychological phenomena”, Stephen Phillips says in his book Yoga, Karma and Rebirth. In its basic constituent, the samskaras are composed of perceptions and the impressions These leave (they are the co-creation between perception and the volitional act or desire that coemerge perception). Patanjali, For example, It suggests through meditative techniques that you can use the mental calma-claridad (Samadhi) to make the samskaras are multiplying, in this way eliminating trends of our unconscious mind. In the philosophy of yoga, as well as in other schools of Hinduism, is the desire (attachment to a fruit in an act) that chaining a soul to the cyclic existence.
Bhikkhu Bhodi, Monk of the theravada Buddhist tradition, explains that in the sutras, in the words of the Buddha, the samskaras means the of “volitions karmically active”, which they are conditions by ignorance and are part of the chain of origination that produces the cyclic existence, samsara. In other words, the samskaras (that sometimes it can be used as synonym of karmas) they are responsible for generating the reincarnation of different beings. Here there are three types of samskaras: body, verbal and mental, which can be also divided into meritorious, demeritorios and undisturbed –These are thus qualified by their ethical quality and in the case of the undisturbed samskaras also connote a correct understanding of reality, a detachment to the object. In its most basic aspect, the samskaras, powered by ignorance and desire, they are making an individual to reincarnate, This is, causing a flow of consciousness led to the sphere of the Renaissance, This is, identification with form name and others. The meritorious samskaras can help that this existence occurs in a blissful sphere, as the worlds of the gods (Deva-loka) or the dimension of the subtle forms (dhatu-Rupa); the imperturbable samskaras manage to be reborn in the supersutil dimension or report (arupadhatu). Although a very peaceful mind, that he has cultivated the samadhi, It may be reincarnated into divine worlds of a peace that can last for eons, This is not something you are looking for, as it is considered that this occurs because karma positive, which at some point will be consumed and the individual must return to lower levels, in an almost endless wheel. What is being sought is to stop reincarnating or, in the case of the bodhisattavas and tulkus of Tibetan Buddhism, do it with complete lucidity, for the benefit of those who suffer, having already achieved a status that transcends the duality nirvana-samsara.
Buddhism that search is just dwell on it not compound, in the unconditioned and the samskara is, by definition, compounds, the manufactured. In fact, for Buddhism, both our bodies and our feelings, perceptions and others are samskaras. Throughout our “I” is a construction of samskaras. Buddha, When you wake up, famously exclaimed that he had discovered to the “Builder of the House” and knocked down all its foundations:
Having sought the Builder of the House,
I have erred in the vortex of samsara by countless lives,
no escape from death; the suffering is always repeated.,
in this and return to birth.
Oh the House Builder, you have been discovered!
You will never more return to build this House for me.
All beams have broken, and the ceiling has collapsed.
The aggregates have been undone.
My mind has achieved the destruction of attachments…
The apparent solidity and these samskaras determinism is actually an illusion, since they are always impermanent, they are emerging and disappearing and therefore There are absolutely; is our darkened cognition, It focuses on objects with craving or aversion, which generates a glaze. Buddhism teaches that the impermanence of phenomena and things is what causes suffering. Like this, happiness is what is beyond the impermanent, compound and conditional, nirvana is called the unconditioned, in pali “asankhata“. “Samsara is a continuous procession of empty but efficient samskaras that produce other samskaras”, says Bhikkhu Bhodhi. Dharma is making just cut with this illusory production to observe as they are to the samskaras, I mean, How impermanent, How unreal (in Buddhism mahayana will talk about that phenomena are like bubbles, Rainbow, Dew drops, dreams, etc.). The samsaric building is deconstructed through wisdom that we are not our samskaras and their aggregates really, These are impermanent formations produced by misperceptions. To achieve this, techniques are practiced as mindfulness, the cultivation of samadhi, the vipassana, and many others according to the different yanas, or vehicles Buddhist. As in the in Hinduism, It is essential not to be attached to objects and stimuli that generate, owning a complete equanimity. This, on the other hand, It does not mean renouncing the world and absorbed in a meditative trance outside the phenomenal world. As he tells Krishna to Arjuna before the great battle of Kuru: acts, but without attachment. From a Tantric perspective we can say: enjoys, but you do not identify with the lover or the enjoyed, You acknowledge that things are empty and do not exist on their own.