Inborn desire, mental impression of acts done in former state of existence. Purificatory ceremony or sacrament. (Glossary for the Vahinis)

The Samskaras make or mar the Jiva; they are the steps, which take all Jivas to the goal. (Prema Vahini, p. 30)

Men are immersed in many activities and they are engaged in various undertakings. This is a well-known fact. They are so many in number that sometimes one may feel that the span of twenty-four hours is too short for his daily activity. Drinking, eating, reading, walking, sitting and besides, dreaming, hating, boasting, praising, weeping, laughing, moping, hoping all types of activities go on without end. They fill up the span of life. These activities are intimately attached to the mind. This makes life a mere collection of Samskaras, which make an impact on character and personality.

There are two types of activities, good and bad. The effect of both on the life of man has to be considered. The acts of a boy during the tender age fade away like the writing of that boy on slate. When the events of one’s own boyhood are thus consigned to oblivion, how can the events of the past life be retained in the memory? Leaving this point aside, it will be wrong to infer that only such events as are remembered have happened, or have shaped character. The acts and activities that have transpired and that have been thrust back into forgetfulness by subsequent events have left a trace of their consequences in the mind. The residue is there. When you try to bring back to memory at bedtime the events of the day, everything that happened from the insignificant to the significant will not answer the summons. Those, which are meaningful, those which are deeply embedded inside, these alone can be recalled.

When such is the case with the happenings of a single day, when we forget all events that are not associated with joy or pain, what shall be said of the events of last week, month or year? Only, the chief events are registered clearly. The rest turn hazy and recede and disappear. These few are Samskaras. (Prema Vahini, p. 25-26)

If at the point of death, one yearns to cater to the tongue, it is proof that through out life the tongue has been the master. If at the point of death, the woman remembers the child and seeks to fondle it the Samskara of child - love has been predominant all through life. It proves that all other experiences have been thrown into oblivion.

Thus, of the Samskaras of life, some one or the other, stronger than the rest, stands out to the last. Life is like that; this has to be learnt. The net result of all this living and toiling is that which comes to memory at the - last moment of life: Therefore, direct the entire current of life towards the acquisition of that Samskara which you feel best for the last moment. Fix your attention upon it, day and night. The feeling that dominates the moment of death works with great force in the coming life. This truth must guide man for the journey of this life too, for Samskaras are the wherewithal for this journey as well as for the journey after this.

Therefore, from tomorrow, keep always before the eye of memory, death which is inevitable, and engage yourself in the journey of life, with good wishes to all, with strict adherence to truth, seeking always the company of the good; and with the mind always fixed on the Lord. Live, avoiding evil deeds, and hateful and harmful thoughts and do not get attached to the World. If you live thus, your last moment will be pure, sweet and blessed. Disciplined striving throughout life is needed to ensure this consummation. The mind has to be turned over to good Samskaras. Everyone must examine himself rigorously and spot out his own defects and struggle to correct them. When man realises his own defects and uncovers them it is like being reborn. He then starts anew, from a new boyhood. This is the genuine moment of awakening.

(Prema Vahini,  p. 27-28)

The ancient sages felt that it was not enough to develop the human qualities in the child and therefore envisaged a system of Samskaras (cultural training) for the spiritual development of the child. The Samskaras are intended not only to develop further the human qualities but also to eliminate all remnants of animal nature in man.

What is meant by Samskaras? It is a system of practices by which the bad tendencies in man are got rid of and good tendencies are inculcated. They are designed to turn the outward-looking (Pravritti) tendencies of man towards the cultivation of the internal (Nivritti).

The process of Samskara (or refinement) is not confined to specific things; it is applicable to every object in the universe. No object can be enjoyed by man without its going through a process of transformation. For example take the case of paddy. The paddy that is grown and harvested cannot be consumed as such. It has to be converted into rice. In this process of transformation, the original paddy has considerably increased in value as rice. The transformation process thus makes an object more useful or valuable. (D3, p. 32)

Non-attachment alone can grant Prashanti. Satsanga (company of the good) and the visit to holy places and holy men promote that attitude and habit. Kuchela was prompted to visit Dwaraka by his wife who had deep Bhakti (love of God); so, too, unless your Samskaras (predispositions) are good and your inclinations are elevated, and elevating, you will not get the idea to come to Puttaparthi. (LA, pp.16-17)