_Saṃvara_ is the stopping of _ásrava_--that by which the influence of past actions (_karman_) is stopped from entering into the soul. It is divided into _gupti_, _samiti_, &c. _Gupti_ is the withdrawal of the soul from that "impulse" (_yoga_) which causes mundane existence,--it is threefold, as relating to body, speech, or mind. _Samiti_ is the acting so as to avoid injury to all living beings. This is divided into five kinds, as _íryá_,[83] _bháshá_, &c., as has been explained by Hemachandra. 1. "In a public highway, kissed by the sun's rays, to walk circumspectly so as to avoid injuring living beings, this the good call _íryá_. 2. "Let him practise[84] a measured utterance in his intercourse with all people; this is called _bháshá-samiti_, dear to the restrainers of speech. 3. "The food which the sage takes, ever free from the forty-two faults which may accrue to alms, is called the _eshaṇá-samiti_.[85] 4. "Carefully looking at it and carefully seating himself upon it, let him take a seat, &c., set it down, and meditate,--this is called the _ádána-samiti_. 5. "That the good man should carefully perform his bodily evacuations in a spot free from all living creatures,[86]--this is the _utsarga-samiti_.[87] Hence _samvara_ has been etymologically analysed as that which closes (_sam_ + _vṛiṇoti_) the door of the stream of _ásrava_,[88] as has been said by the learned, '_Ásrava_ is the cause of mundane existence, _saṃvara_ is the cause of liberation;[89] this is the Árhat doctrine in a handful; all else is only the amplification of this.'" _Nirjará_ is the causing the fruit of past actions to decay by self-mortification, &c.; it destroys by the body the merit and demerit of all the previously performed actions, and the resulting happiness and misery; "self-mortification" means the plucking out of the hair, &c. This _nirjará_ is twofold,[90] "temporary" (_yathákála_) and ancillary (_aupakramaṇika_). It is "temporary" as when a desire is dormant in consequence of the action having produced its fruit, and at that particular time, from this completion of the object aimed at, _nirjará_ arises, being caused by the consumption of the desire, &c. But when, by the force of asceticism, the sage turns all actions into means for attaining his end (liberation), this is the _nirjará_ of actions. Thus it has been said: "From the decaying of the actions which are the seeds of mundane existence, _nirjará_ arises, which is twofold, _sakámá_ and _akámá_. That called _sakámá_ belongs to ascetics, the _akámá_ to other embodied spirits."[91]