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Saṅkhāra

(The synergistic force that "completes")

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Saṅkhāra appears at the beginning of paṭiccasamupāda (saṅkhāra nidāna). And it all starts with the "completion" of the body saṅkhāra, namely breath.
A breath that we find later on in satta; and that might be used ultimately as follows (namely completion of satta's own breath, then completion of satta's own feeling, etc.):

When identity (sakkāya) is destroyed: SN 22.44 
When you have discerned (w/ pañña/discernment) the external from the internal; viz. that the khandhas in nāmarūpa are not yours - that the ayatanas are not yours either - that the internal ayatanas (ajjhatikāni āyatanāni) are void, hollow, empty - unless they are "attacked" by the external ayatanas (bāhirāni āyatanāni), and filled with something that is "not yours" - and that you haven't made these external khandhas "yours"; namely that they do not become clinging-khandhas.

Then there is one thing left you can do - and that is to start with your own breathing* (SN 54.13) [the only thing that really does belong to the "internal" you, so to speak] - from there you build up a feeling (you join & complete [saṅkhāra-saṃskṛ] the two breaths into a feeling ) - That breath is the cause (the attribute-nimitta,) of your own citta.
Then you proceed further to the building of a phenomena. Etc.
Doing again the process within saṅkhāra nidāna; but this time at satta's level.

All this, with the help of saṅkhāra.

*I call this a certain kind of body, Ānanda, that is, breathing in and breathing out. (SN 54.10)

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Saṅkhāra in Sanskrit
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Saṃskṛ - to put together, form well, join together, compose (RV. ?)

from:

सं saṃ (in compound) = sam
सम् sam = with, together with, along with, together, altogether expressing "conjunction", "union", "thoroughness", "intensity", "completeness".

AND

√ कृ kṛ

  • to do , make , perform , accomplish , cause , effect , prepare , undertake - (RV.)

  • to employ , use , make use of (instr.) - (ŚvetUp.)

  • to direct the thoughts , mind - (RV.)

  • to make , render (AitBr - RV. ŚBr.)

  • to procure for another , bestow , grant - (RV. - ŚBr.)

  • to procure for one's self , appropriate , assume (ŚBr. - BṛĀrUp.)

  • to give aid , help any one to get anything (RV. - VS.)

  • to make liable to - (RV. - ŚBr.)

  • to appoint , institute - (ChUp.)

  • to proceed , act , put in practice - (VS. - ŚBr. - AitBr.)

  • to worship , sacrifice - (RV. - ŚBr.)

  • in Veda some other forms of √ [ kṛ ] are used in a similar way , viz. pr. [ karoti ] - (ŚāṅkhŚr. - MaitrS. - Kāṭh. - MaitrS. - TBr.)

  • Desid. to wish to make or do , intend to do , design , intend , begin , strive after - (AV. - ŚBr. - KātyŚr. 
    to wish to sacrifice or worship - (AV.)

  • to do repeatedly - (RV. - AV. Lit. TS.)


Saṃskṛ
in the old Vedic texts
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Found as saṃskriyate - Present (passive third singular) in ŚBr.

7.1.2.23
tadāhuḥ | yadayaṃ loko gārhapatyo 'ntarikṣaṃ dhiṣṇyā dyaurāhavanīyo 'ntarikṣaloka u asmāllokādanantarhito 'tha kasmādgārhapatyaṃ citvāhavanīyaṃ cinotyatha dhiṣṇyāniti saha haivemāvagre lokāvāsatustayorviyatoryo 'ntareṇākāśa āsīttadantarikṣamabhavadīkṣaṃ haitannāma tataḥ purāntarā vā idamīkṣamabhūditi tasmādantarikṣaṃ tadyadgārhapatyaṃ citvāhavanīyaṃ cinotyetau hyagre lokāvasṛjyetāmatha pratyetya dhiṣṇyānnivapati karmaṇa evānantarayāyātho antayorvāva saṃskriyamāṇayormadhyaṃ saṃskriyate

As to this they say, 'As the Gârhapatya is this (terrestrial) world, the Dhishnya hearths the air, and the Âhavanîya the sky, and the air-world is not separated from this (earth-) world, why then, after building the Gârhapatya, does he build the Âhavanîya, and (only) then the Dhishnyas?' Well, at first these two worlds (heaven and earth) were together; and when they parted asunder, the space which was between (antar) them became that air (antariksha); for 'îksha ' indeed it was theretofore, and 'Now this "îksha" has come between (antarâ),' they said, whence 'antariksha' (air). And as to why, after building the Gârhapatya, he builds the Âhavanîya, it is because these two worlds were created first. Then, going back, he throws up the Dhishnya hearths, just to prevent discontinuity of the sacred work; and thus indeed the middle is completed, after the two ends have been completed.

10.4.2.29
sa yadagniṃ ceṣyamāṇo dīkṣate yathaiva tatprajāpatireṣu triṣu lokeṣūkhāyāṃ yonau reto bhūtamātmānamasiñcadevamevaiṣa etadātmānamukhāyāṃ yonau reto bhūtaṃ siñcati candomayaṃ stomamayam prāṇamayaṃ devatāmayaṃ tasyārdhamāse prathama ātmā saṃskriyate davīyasi paro davīyasi paraḥ saṃvatsara eva sarvaḥ kṛtsnaḥ saṃskriyate

Now when he (the Sacrificer), being about to build an altar, undergoes the initiation-rite,--even as Pragâpati poured his own self, as seed, into the fire-pan as the womb,--so does he pour into the fire-pan, as seed into the womb, his own self composed of the metres, stomas, vital airs, and deities. In the course of a half-moon, his first body is made up, in a further (half-moon) the next (body), in a further one the next,--in a year he is made up whole and complete.

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Found as: saṃskṛtya in ŚBr.

7.2.1.1
athāto nairṛtīrharanti | etadvai devā gārhapatyaṃ citvā samārohannayaṃ vai loko gārhapatya imameva taṃ lokaṃ saṃskṛtya samārohaṃste tama evānatidṛśyamapaśyan

They now take the Nirriti (bricks) from there. For, having built the Gârhapatya, the gods then ascended it,--the Gârhapatya being this (earth-) world, it is this world they ascended after completing it. They saw nothing but darkness not to be seen through.

8.2.1.1
dvitīyāṃ citimupadadhāti | etadvai devāḥ prathamāṃ citiṃ citvā samārohannayaṃ vai lokaḥ prathamā citirimameva tallokaṃ saṃskṛtya samārohan

He lays down the second layer. For now the gods, having laid down the first layer, mounted it. But, indeed, the first layer is this (terrestrial) world: it is this same world which, when completed, they mounted.

13.2.7.15
sūryaḥ paśurāsīt tenāyajanta sa etaṃ lokamajayadyasmintsūryaḥ sa te loko bhaviṣyati taṃ jeṣyasi pibaitā apa iti yāvāntsūryasya vijayo yāvāṃloko yāvadaiśvaryaṃ tāvāṃste vijayastāvāṃlokastāvadaiśvaryam bhaviṣyatītyevainaṃ tadāha tarpayitvāśvam punaḥ saṃskṛtya prokṣaṇīritarānpaśūnprokṣati tasyātaḥ

'Sûrya was an animal; they sacrificed him, and he gained that world wherein Sûrya (ruleth): that shall be thy world, that thou shalt gain,--drink thou this water!'--'As great as Sûrya's conquest was, as great as is his world, as great as is his lordship, so great shall be thy conquest, so great thy world, so great thy lordship,' this is what he thereby says to him. Having satisfied the horse, and consecrated again the sprinkling water, he sprinkles the other victims: thereof hereafter.

Note: Here consecrated is an MBh translation, not a late Vedic one - there might be a more proper translation.

13.4.4.11
atha yadekaviṃśatirbhavanti ekaviṃśatyaratnaya ekaviṃśo vā eṣa tapati dvādaśa māsāḥ pańcartavastraya ime lokā asāvāditya ekaviṃśaḥ so'śvamedha eṣa prajāpatirevametam prajāpatiṃ yajñaṃ kṛtsnaṃ saṃskṛtya tasminnekaviṃśatimagnīṣomīyānpaśūnālabhate teṣāṃ samānaṃ karmetyetatpūrvedyuḥ karma

And as to why there are twenty-one (stakes), twenty-one cubits long,--twenty-one-fold, indeed, is he that shines yonder -- there are twelve months, five seasons, these three worlds, and yonder sun is the twenty-first, and he is the Asvamedha, and this Pragâpati. Having thus completely restored this Pragâpati, the sacrifice, he therein seizes twenty-one Agnîshomîya victims: for these there is one and the same performance, and this is the performance of the day before (the first Sutyâ).

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Again saṃskṛtya - Future Passive Participle in in BṛĀr.Up.

6.3.1 
sa yaḥ kāmayeta -- mahat prāpnuyām ity udagayana āpūryamāṇapakṣasya puṇyāhe dvādaśāham upasadvratī bhūtvaudumbare kaṃse camase vā sarvauṣadhaṃ phalānīti saṃbhṛtya parisamuhya parilipyāgnim upasamādhāya paristīryāvṛtājyaṃ saṃskṛtya puṃsā nakṣatreṇa manthaṃ saṃnīya juhoti -- yāvanto devās tvayi jātavedas tiryañco ghnanti puruṣasya kāmān | tebhyo 'haṃ bhāgadheyaṃ juhomi te mā tṛptāḥ sarvaiḥ kāmais tarpayantu svāhā | yā tiraścī nipadyase 'haṃ vidharaṇī iti | tāṃ tvā ghṛtasya dhārayā yaje saṃrādhanīm ahaṃ svāhā

He who wishes to attain greatness (should perform) on an auspicious day in a fortnight in which the moon waxes, and under a male constellation, during the northward march of the sun, (a sacrifice in the following manner): He should undertake for twelve days a vow connected with the Upasads (i.e. live on milk), collect in a cup of bowl made of fig wood all herbs and their grains, sweep and plaster (the ground), purify the offerings in the prescribed manner, [here join the offerings together seems a better translation than "purify the offerings in the prescribed manner"], interpose the Mantha (paste made of those things), and offer oblations with the following Mantras: 'O Fire, to all those gods under you, who spitefully frustrate men's desires, I offer their share. May they, being satisfied, satisfy me with all objects of desire! Svaha. To that all-procuring deity who turns out spiteful under your protection, thinking she is the support of all, I offer this stream of clarified butter. Svaha'.

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