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Sequentially, 滨肠肠丑腻艣补办迟颈 is the cause of 闯帽腻苍补艣补办迟颈 and 闯帽腻苍补艣补办迟颈 is that of 碍谤颈测腻艣补办迟颈. All the three 艢补办迟颈蝉 were unitary and conjoined in the pre-manifest state, whereas the 闯帽腻苍补 and 碍谤颈测腻 got separated afterwards from the primary manifestation i.e., 滨肠肠丑腻. 

厂辞尘腻苍补苍诲补 says that the knowledge and action are the very life of the living beings;

鈥溹�溹�嵿�炧ぞ啶ㄠ�� 啶曕�嵿ぐ啶苦く啶� 啶� 啶�啷傕い啶距え啶距�� 啶溹��啶掂い啶距�� 啶溹��啶掂え啶� 啶�啶むぎ啷� 啷モ��

鈥�箩帽腻苍补峁� kriy膩 ca bh奴t膩n膩峁� j墨vat膩峁� 箩墨惫补苍补峁� matam ||鈥�^[1]

Advent of these two 艢补办迟颈蝉 could be viewed as no doubt as came out of desire. The 闯帽腻苍补 and 碍谤颈测腻艣补办迟颈s may be presupposed to have been constituted of three stages. The first stage is the cognition of his own self (s惫腻tmocchalatt膩) by the supreme 艢颈惫补 as a result of the eagerness (箩颈箩帽腻蝉腻) happened to him. The Second is the rise of urge to the limitation i.e., through the creation of the universe (jagannirm膩峁噀cch膩). In the third stage, 艢颈惫补-in the form of manifestations-pervades into the worldly 闯帽腻苍补kriy膩s as the knowing and recognizing of the ultimate. These stages are visibly comprised of the characteristics of the three 艢补办迟颈蝉. Even though, by the actual nature, the first phase is columned as 闯帽腻苍补艣补办迟颈, it is a type of action (of knowing)-and hence is to be stated as 碍谤颈测腻. And the eagerness happened to 艢颈惫补 is devoid of specific causes and external temptations represent 滨肠肠丑腻. The second one is 滨肠肠丑腻, and it obviously is a 碍谤颈测腻. 滨肠肠丑腻 becomes pertinent only when it is cognized as 滨肠肠丑腻. Meanwhile the cognized desire in the third turns to the 碍谤颈测腻艣补办迟颈 which is urged by the desire to act.^[2]

Monistic 艢补颈惫补 doctrine outwardly presents 闯帽腻苍补 and 碍谤颈测腻 together as they are inter-depended each other in almost all contexts. These forms of 艢补办迟颈 are prominent in the monistic 艢补颈惫颈迟别 domains especially in the stream of 笔谤补迟测补产丑颈箩帽腻. The scriptures like 莫艣惫补谤补辫谤补迟测补产丑颈箩帽腻办腻谤颈办腻 fabricated the structure of their contents in accordance with the reciprocal inter-dependence of the very two significant forms of 艢补办迟颈蝉. There the key topic of discussion viz., 笔谤补迟测补产丑颈箩帽腻 is also envisioned as j帽膩nakriy膩艣aktir奴pa (being in the form of knowledge and action).

The 闯帽腻苍补艣补办迟颈 is viewed as the omniscience and 碍谤颈测腻艣补办迟颈 as the omnipotence of the universal supreme. 

Knowledge and action, being inseparable from it, are self鈥揺stablished, self-illuminating and directly perceptible:

啶む�囙�� 啶嗋え啷嵿い啶班�� 啶曕�嵿ぐ啶苦く啶距ざ啶曕�嵿い啶苦�� 啶溹�嵿�炧ぞ啶ㄠさ啶︵�囙�� 啶膏�嵿さ啶む�� 啶膏た啶︵�嵿ぇ啶� 啶膏�嵿さ啶�啷嵿ぐ啶曕ぞ啶多ぞ, 啶膏�堗�� 啶む�� 啶膏�嵿さ啶多�曕�嵿い啷嵿く啶� 啶�啷嵿ぐ啶距ぃ啶�啷佮ぐ啷嵿く啶粪�嵿�熰�曕�曕�嵿ぐ啶�啷囙ぃ 啶多ぐ啷�啶班ぎ啶�啶� 啶膏�傕�氞ぐ啶�啶距ぃ啶� 啶膏�嵿お啶ㄠ�嵿う啶ㄠぐ啷傕お啶� 啶膏い啷� 啶掂�嵿く啶距お啶距ぐ啶距い啷嵿ぎ啶苦�曕ぞ 啶�啶距く啶距お啶︵�囙そ啶�啶� 啶�啷嵿ぐ啶�啶距ぃ啶膏�嵿�� 啶�啷嵿ぐ啶む�嵿く啶曕�嵿し啶距う啷囙ぐ啷嵿さ啶苦し啶�啶� 啷�

tena 膩ntar墨 kriy膩艣akti岣� j帽膩navadeva svata岣� siddh膩 svaprak膩艣膩, saiva tu sva艣akty膩 pr膩峁嘺purya峁ａ弓akakrame峁嘺 艣ar墨ramapi sa峁僣aram膩峁嚹� spandanar奴p膩 sat墨 vy膩p膩r膩tmik膩 m膩y膩pade'pi pram膩峁嘺sya pratyak峁Ｄ乨ervi峁�aya岣� |

叠丑腻蝉, Vol. 2, p. 198.

艢补颈惫颈迟别 monism considers insentient as depended upon the sentient, which is a type of consistency grounded on the powers of knowledge and action. 

Action is cognizable by others only when it manifests itself through a body:

啶むい啷嵿ぐ 啶溹�嵿�炧ぞ啶ㄠ�� 啶膏�嵿さ啶む�� 啶膏た啶︵�嵿ぇ啶� 啶曕�嵿ぐ啶苦く啶� 啶曕ぞ啶�啶距ざ啷嵿ぐ啶苦い啶� 啶膏い啷� 啷�
啶�啶班�堗ぐ啶�啷嵿く啷佮お啶侧�曕�嵿し啷嵿く啷囙�� 啶むく啶距え啷嵿く啶溹�嵿�炧ぞ啶ㄠぎ啷傕す啷嵿く啶む�� 啷�

tatra 箩帽腻苍补峁� svata岣� siddha峁� kriy膩 k膩y膩艣rit膩 sat墨 |
parairapyupalak峁�yeta tay膩nyaj帽膩nam奴hyate ||^[3]

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.1.4.

Although all these references confirm the mutual relation and co-existence of 闯帽腻苍补 and 碍谤颈测腻, deviation in their position also can be noticed where 闯帽腻苍补 is placed above the 碍谤颈测腻.

This evidently intends the subordination of 艢补办迟颈. K. C. Pandey observes that;

The phenomena of knowledge and action are similar in so far as both presuppose the existence of subject, object and means. But action can be viewed more objectively than knowledge.^[4]

Footnotes and references:

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[1]:

It is 厂辞尘腻苍补苍诲补 who gave prominence to the concept of 滨肠肠丑腻艣补办迟颈 in 艢颈惫补d峁涐梗峁璱 According to Utpaladeva, the implication of 滨肠肠丑腻艣补办迟颈 as the first and foremost manifestation of 艢颈惫补 is improper. For him, 滨肠肠丑腻艣补办迟颈 was not much important that it is found to be dissolved in and it transcends 闯帽腻苍补 and 碍谤颈测腻.

[2]:

The third verse of 莫艣惫补谤补辫谤补迟测补产丑颈箩帽腻办腻谤颈办腻,鈥斺赌�kartari j帽膩tari s惫腻tmany膩disiddhe mahe艣vare | 补箩补岣嵞乼尘腻 苍颈峁�e诲丑补峁� 惫腻 蝉颈诲诲丑颈峁� 惫腻 vidadh墨ta ka岣� ||鈥濃�攃an also be explained with the help of this perspective. The three terms kartari, j帽膩tari and s惫腻tmani respectively refer to the powers of 碍谤颈测腻, Jn膩na and 滨肠肠丑腻 which hierarchically placed in a reverse order viz., sarjanakriy膩 (the acting of creation), sarjanaj帽膩na (knowing of creation) and sarjanecch膩 (Desiring the action).

[3]:

This inseparability between 闯帽腻苍补 and 碍谤颈测腻 inspired Abhinavagupta to bring the latter first in his commentary of the above mentioned verse thus: 鈥淎ll the three forms of cognitions I know, I knew and I shall know shine on the background of self-luminous self-consciousness only. In the cognitive experience, such as I know, there is consciousness (not only of the self-luminous self but) of association with a stir (Spanda) also. 鈥� This stir is technically called 痴颈尘补谤艣补. It is the power of action.鈥� 叠丑腻蝉, Vol. 3, pp.16-17. The same thing is explained in other words by 厂辞尘腻苍补苍诲补 as: 鈥�驳丑补峁�膩d颈驳谤补丑补办腻濒别鈭�pi 驳丑补峁璦峁� 箩腻苍腻迟颈 s膩 kriy膩 |鈥渃f. IPK, I. 8. 10-11 and 艢颈惫补d峁涐梗峁璱 I. 20-21. Raffaele Torella, (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.23 rephrases Abhinavagupta鈥檚 莫艣惫补谤补辫谤补迟测补产丑颈箩帽腻惫颈惫峁泃颈惫颈尘补谤艣颈苍墨 in this context as, 鈥淚n fact, from the previous arguments, in the case of j帽膩t峁泃va, j帽膩na is acknowledged and only the existence of a subject is denied (and should the latter exist, the possibility of a relation between the two is denied), whereas in the case of 办补谤迟峁泃惫补 even kriy膩 itself is denied. It is replied that the example tends to show their equality as regards being kalpita; and it is added that 闯帽腻苍补 is essentially 碍谤颈测腻 also-because of the verbal root it contains -and that therefore the confutation of 碍谤颈测腻 also implies the confutation of that particular 碍谤颈测腻 that is 闯帽腻苍补, which places them on the same plane.鈥�

[4]:

叠丑腻蝉., Vol. 3, p.63.