First “Easwara”, the origin of Jagath is defined and then Prakrithi (nature) is defined. Here Prakrithi is divided and defined as two Shakthi – Avarana Shakthi and Vikshepa Shakthi. Avarana Shakthi depends on Jeeva and is called Avidya. Vikshepa Shakthi dpends on Easwara and is called Maya, Vidya, Parameswari and so on.

“Purusha” is divided as Jeeva and Easwara.

Jeeva is that Chaitanyam derived from Avidya or Maya. It doesn’t discriminate Prakrithi separately and hence mistakes the body and its faculties as “Atma”.

Note – Adwaitham emphasizes on the one and only ONE. Then how does duality creep in? Our masters explain it as the illusion of Trinity – the individual self, Supreme Self and the world. As long as this illusion persists, you and I feel that we are mere mortals living in a world under the control of an Easwara!

Jeeva is defined as the Chaitanyam, or the life force that mistakes body as Atma. It can not distinguish “Prakrithi Swaroopa” and hence submissive to Prakrithi. So Jeeva suffers from the cycle of births and deaths.