The Pralayákaláḥ are also twofold, as being pakvapáśadvaya or not, i.e., those in whom the two remaining fetters are matured, and those in whom they are not. The former attain liberation, but the latter, by the power of karman, are endowed with the puryashṭaka[137] body, and pass through various births. As has been said in the Tattva-prakáśa—
"Those among the Pralayákalas whose karman and mala are immature,
"Go, united with the puryashṭaka body, into many births by the power of karman."
The puryashṭaka is also thus described in the same work—
"The puryashṭaka is composed of the internal organ, thought (dhí), karman, and the instruments."
This is thus explained by Aghora Śiva Áchárya, "the puryashṭaka is a subtile body apportioned to each individual soul, which continues from the creation until the close of the kalpa, or until liberation: it is composed of the thirty[138] tattvas beginning with 'earth' and ending with kalá." As has been said in the Tattva-sangraha—
"This set of tattvas, commencing with 'earth' and ending with kalá, is assigned to each soul,
"And wanders by the law of karman through all the bodies produced by the world."
The following is the full meaning of this passage:—The word "internal organ," which properly includes "mind," "intelligence," "egoism," and "reason,"[139] includes also the seven tattvas which enter into the production of enjoyment [or experience], viz., those called kalá, time, fate, knowledge, concupiscence, nature, and quality;[140] the words "thought" (dhí) and karman signify the five cognisable gross elements, and their originators, the subtile rudiments. By the word "instruments" are comprehended the ten organs of sense and action.