"Jivi" means that which assumes Prana, the Jivi holds on to Prana, through his skill and intelligence. He is the Antharyamin, who has penetrated into everything and who sustains everything. So the Paraaprakrithi is just Paramatma itself. All that becomes manifest with the same Chaithanya has to be taken as one.

"Jada, Chaithanya are the two essentials for the entire creation. They are the same as Prakrithi, Purusha. The Chaithanya sakthi, when it entertains the idea of Bhoga, expresses the world out of its own Swakarma. The Jada assumes the form of the Deha. Both these are My Nature. The Eswara, who causes creation, preservation and dissolution through these is I Myself, remember. There is no substance other than Me; there is no reality other than Me, I am the primal cause, the primal substance. 'I am One; let Me become Many'; thus, I Myself resolved upon this expansion into manifoldness, called Srishti. That resolution affected and motivated the Mayasakthi and so the Mahath-thathwa got produced. That was the first step in the evolution of Prakrithi.

"If a seed is planted in the earth and watered, in a day or two it will drink in the moisture and swell in size. The sprouting has not yet taken place but the first change is this. The Mahath-thathwam is happening of this type. Next, in accordance with the will of the Lord, a sprout arises. That is called Mahadahamkaram. From it, five leaves break forth, the subtle principles of the five elements. The entire Jagath is the combined product of these eight; Prakrithi sakthi, Mahath-thathwam, Ahamkaram and the five elements or Panchabhuthas."