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The two parts (early and late) of 滨肠肠丑腻艣补办迟颈 have been distinguished in the scriptures. The former is nothing but the first moment of 颈肠肠丑腻鈥攖丑别 eagerness occurs due to the expansion of the joy of power-the nature of supreme consciousness鈥攊s known as aunmukhya.^[1] As a result, consciousness becomes eager to undertake the creation of a multifarious objective world. This is the plane, on which all the 艢补办迟颈蝉 are mingled together and ready to unfold.^[2]

The consciousness becomes eager and acts as if he is looking outward (but in reality it looks to itself because of the absence of a second) to create the multiplicity. Here the 惭腻测腻 acts as the means for the non-cognition of non-duality. The very part of action also occurs also in the individual subjects who wish to climb the levels and realize the supreme.

Aunmukhya, being the first part all the will, has its occurrence in the limited individual also. Utpaladeva, explains this as:

(M)oreover, that can be seen in the area of heart from the moment of one remembers something that should be done; at the time of (receiving) delightful news; the moment one sees something frightening; when one sees something unexpectedly; at the time of orgasm and in the event expressing it; when reading, and when running.^[3]

厂辞尘腻苍补苍诲补 provides the following examples to explain aunmukhya:

啶�啷嵿ぐ啶掂�冟い啷嵿い啶膏�嵿�� 啶ㄠた啶�啶苦い啷嵿い啶距え啶距�� 啶呧お啶班�囙し啶距�� 啶曕�嵿�� 啶�啶距ぐ啷嵿�椸ぃ啶�啷� 啷�
啶椸�氞�嵿�涏い啷� 啶ㄠた啶膏�嵿い啶班�權�嵿�椸じ啷嵿く 啶溹げ啶膏�嵿く啶距い啶苦い啶班�權�嵿�椸た啶むぞ啶�啷� 啷�
啶嗋ぐ啶�啷嵿き啷� 啶︵�冟し啷嵿�熰た啶�啶距お啶距う啷嵿�� 啶むう啷屶え啷嵿ぎ啷佮�栢�嵿く啶� 啶灌た 啶椸ぎ啷嵿く啶む�� 啷�
啶掂�嵿ぐ啶溹い啷� 啶�啷冟し啷嵿�熰た啶むぞ啶� 啶�啶距ぃ啷囙�� 啶�啷傕ぐ啷嵿さ啶� 啶曕ぎ啷嵿お啶膏�嵿い啶︵�囙�曕�嵿し啷嵿く啶む�� 啷�
啶�啷嬥ぇ啶膏�嵿く 啶膏�嵿さ啶距い啷嵿ぎ啶ㄠた啶粪�嵿�犩じ啷嵿�� 啶班�氞え啶距�� 啶�啷嵿ぐ啶む�� 啶ㄠた啶班�嵿さ啷冟い啶苦�� 啷�
啶むう啶距じ啷嵿い啶距お啷嵿ぐ啶掂た啶曕ぞ啶膏�嬥く啶膏�嵿い啶︵�屶え啷嵿ぎ啷佮�栢�嵿く啶� 啶�啷嵿ぐ啶氞�曕�嵿し啶む�� 啷�

prav峁泃tasya nimitt膩n膩峁� apare峁Ｄ佱箖 kva m膩rga峁嘺m |
gacchato nistara峁単asya jalasy膩titara峁単it膩m ||
膩rambhe d峁涐梗峁璱m膩p膩dya tadaunmukhya峁� hi gamyate |
vrajato m峁涐梗峁璱t膩峁� p膩峁噀岣� 辫奴谤惫补岣� kampastadek峁�yate ||
bodhasya sv膩tmani峁ａ弓hasya 谤补肠补苍腻峁� prati 苍颈谤惫峁泃颈岣� |
tad膩st膩pravik膩soyastadaunmukhya峁� pracak峁�ate || 

(One understands eagerness when one casts a glance at the first movement of waveless water becoming extremely rough and one sees it in the initial trembling of a hand becoming a fist. Consciousness that is self-contained gains a delight form (the act of) creation. One speaks of the eagerness as the first budding of that condition.)^[4]

Raffaele Torella precisely comments on this as;

When the will and the other powers arise with regard to something (assumed as) other, in actual fact this does not cause grossness in 艢颈惫补's consciousness, since the objects, being just like reflections make no addition to it, nor is its manifesting itself as made of such objects to be taken as illusion.^[5]

What is said here is that the lord wishes to act the verbal forms i.e., 闯帽腻苍补 and 碍谤颈测腻, and expresses an action that is characterised by will. 

As a result, Icch膩 should be viewed as instigate for 闯帽腻苍补 and 碍谤颈测腻-says 厂辞尘腻苍补苍诲补:

啶�啶� 啶囙�氞�嵿�涏い啶� 啶む�溹�嵿�溹�嵿�炧ぞ啶む�佮�� 啶曕ぐ啷嵿い啷佮�� 啶掂ぞ 啶膏�嵿さ啷囙�氞�嵿�涏く啶� 啶曕�嵿ぐ啶苦く啶� 啷�

yata icchati tajj帽膩tu峁� kartu峁� v膩 svecchay膩 kriy膩 |^[6]

When 艢颈惫补 wishes to act or know, then the act of desiring is engaged in. So the power of will leads to the action (of knowing and acting). 

Utpaladeva views 闯帽腻苍补 also as 碍谤颈测腻, and interprets the aforesaid 碍腻谤颈办腻 as;

Since it is said that the Lord desires either to know or to act expresses the verbal form of it as 鈥榓ctivity by means of will鈥� i.e., activity in the form of will.^[7]

Footnotes and references:

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[1]:

Abhinavagupta and Utpaladeva give a variety of meaning to the Sanskrit word aunmukhya. Rafaele Torella, in Dreamer and the Yogi says, 鈥淭he Sanskrit word Aunmukhya perfectly expresses the transcendence of the object experienced in intentionality: The abstract substantive is formed on the unmukha, which means literally whose face is turned upwards To be unmukha, for consciousness is to be turned towards an object, that is above.

[2]:

vicitrarac膩n膩n膩n膩k膩ryas峁涐梗峁璱pravartane |
bhavatyunmukhit膩 citt膩 secch膩y膩岣� pratham膩 tu峁璱岣� ||,
艢颈惫补d峁涐梗峁璱, I. 8.

[3]:

艢颈惫补d峁涐梗峁璱v峁泃ti, I. 9-11; John Nemec, The Ubiquitous 艢颈惫补, p.115. The present elucidation in turn paves the way to the holistic nature of Icch膩 and Aunmukhya because it easily goes with the 笔谤补迟测补产丑颈箩帽腻 conception that activities could not occur without the reflective awareness (refer to 莫艣惫补谤补辫谤补迟测补产丑颈箩帽腻办腻谤颈办腻, I. 5. 19) also with the Bhart峁沨arian thought that nothing exists devoid of speech. For details see, John Nemec, Loccit., n. 115; Torella Raffaele, (Ed.) The 莫艣惫补谤补辫谤补迟测补产丑颈箩帽腻办腻谤颈办腻, p.125, n.41. Also note the relation between 膧苍补苍诲补 and Icch膩.

[4]:

艢颈惫补d峁涐梗峁璱 , I. 13-15.

[5]:

Raffaele Torella, Op.cit., p.126.

[6]:

艢颈惫补d峁涐梗峁璱 , I.19 ab.

[7]:

John Nemec, 鈥淓vidence for Somananda鈥檚 Pantheism鈥�, p.5. See also, 艢颈惫补d峁涐梗峁璱v峁泃ti, II. 1:鈥斺��艣akti艣aktimatorabhed膩t j帽膩na艣aktim膩n 尘补丑别艣惫补谤补岣�, udriktakriy膩艣aktir墨艣vara iti | ata evecch膩艣aktimaya岣� 艣ivo 测腻惫补迟 citsv膩tantrya艣aktim膩n paryante 辫补谤补尘补艣颈惫补岣� ||鈥�