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To define simply, 闯帽腻苍补艣补办迟颈 is nothing but the 笔谤补办腻艣补. It is otherwise remarked as: 

啶呧す啶� 啶溹ぞ啶ㄠぞ啶�啶� 啶�啶�啶� 啶溹�嵿�炧ぞ啶む�� 啶溹�嵿�炧ぞ啶膏�嵿く啶む�� 啶� 啶囙い啷嵿く啶む�嵿�� 啶掂た啶︵�嵿く啶�啶距え啶� 啶膏�嵿さ啶�啷嵿ぐ啶曕ぞ啶多ぞ啶灌�傕お啶班ぞ啶�啶班�嵿ざ啶�啶班た啶ㄠた啶粪�嵿�犩た啶むぎ啷囙さ 啶溹�嵿�炧ぞ啶ㄠぎ啷� 啷�

aha峁� j膩n膩mi 尘补测腻 箩帽腻迟补峁� j帽膩syate ca ityatra vidyam膩na峁� svaprak膩艣膩ha峁僷ar膩mar艣aparini峁ａ弓hitameva 箩帽腻苍补m |^[1]

闯帽腻苍补艣补办迟颈 is that power by which the knowable (办腻谤测补) to every preceptor and illuminate like 补苍迟补岣�k补谤补峁嘺 are made.

Utpaladeva describes 艢颈惫补诲峁涐梗峁璱 I. 20-21 as: 

啶�啶班い啶膏�嵿い啶膏�嵿ぎ啶苦え啷� 啶掂た啶多�嵿さ啶侧�曕�嵿し啶｀�� 啶曕ぞ啶班�嵿く啷� 啶�啶溹�嵿�溹�嵿�炧ぞ啶ㄠ��, 啶むい啷嵿お啷嵿ぐ啶曕ぞ啶多え啶多�曕�嵿い啶苦ぐ啷傕お啶むぞ- 啶氞た啶︵ぞ啶む�嵿ぎ啶ㄠ�� 啶膏ぐ啷嵿さ啶�啷嵿ぐ啶むた啶�啶む�嵿い啷勦ぃ啶距ぎ啶掂�囙う啷嵿く啶�啶ㄠ�嵿い啶冟�曕ぐ啶� 啶囙さ 啶�啷嵿ぐ啶曕ぞ啶多ぎ啶距え啶� 啶むい啷嵿�曕ぞ啶班�嵿く啶� 啶�啶む�� 啶膏ぞ 啶溹�嵿�炧ぞ啶ㄠざ啶曕�嵿い啶苦�� 啷� 啶呧え啶ㄠ�嵿い啶班�� 啶膏ぐ啷嵿さ啶�啷嵿ぐ啶�啶距い啷冟さ啷囙う啷嵿く啶膏�嵿ぅ啷傕げ啶曕ぞ啶班�嵿く啶距�曕ぞ啶� 啶膏�傕お啶む�嵿い啶苦か啶侧�� 啶膏ぎ啷佮う啷嵿く啶�啶� 啶囙�氞�嵿�涏ぞ啶掂た啶粪�� 啶忇さ 啶曕�嵿ぐ啶苦く啶距ざ啶曕�嵿い啶苦�� 啷�

paratastasmin vi艣valak峁�a峁噀 k膩rye yaj箩帽腻苍补峁�, tatprak膩艣ana艣aktir奴pat膩- cid膩tmana岣� sarvapratipatt峁濁箛膩mavedyam补苍迟补岣�k补谤补峁嘺 iva prak膩艣am膩na峁� tat办腻谤测补峁� yata岣� s膩 箩帽腻苍补艣akti岣� | 补苍补苍迟补谤补峁� sarva辫谤补尘腻迟峁泇edyasth奴lak膩ry膩k膩ra sa峁僷attiphala岣� samudyama岣� icch膩vi峁�aya eva 办谤颈测腻艣补办迟颈岣� || ^[2]

The power of knowledge is indeed hinges on upon the knower (辫谤补尘腻迟峁�). Perception occurs only when the object of perception underlies completely in the preceptor. The externalized illumination (such as this) of the cognizable objects with the help of veils and self-differentiation is called 闯帽腻苍补艣补办迟颈-the power of knowledge.

Abhinavagupta appends, 

The shining of objects, -which are directly, clearly cognized as 鈥榯his鈥�, as separated from individual subject, because of their having been separated from the individual subjects, beginning with 艢奴苍测补 and ending with body, which are creations of 尘腻测腻 is logically possible only if they be admitted to be within the true subject, who is essentially self-luminocity; that is if they still retain their essential identity with the universal subject.^[3]

The finite world can only be classified into two; 箩补岣峚 and a箩补岣峚 (sentient and insentient). These two represent unreal and real entities respectively. In general the sentient (a箩补岣峚) is 辫谤补尘腻迟峁�-the knower. 

But here in monistic 艢补颈惫颈蝉尘, there is no difference between a箩补岣峚辫谤补尘腻迟峁� and 箩补岣峚辫谤补尘腻迟峁�:

啶忇さ啶距ぎ啶距い啷嵿ぎ啶ㄠ�嵿く啶膏い啷嵿�曕げ啷嵿お啶距�� 啶�啷嵿ぐ啶曕ぞ啶多じ啷嵿く啶距お啶� 啶膏え啷嵿い啷嵿く啶�啷� 啷�
啶溹ぁ啶� 啶�啷嵿ぐ啶曕ぞ啶� 啶忇さ啶距じ啷嵿い啶� 啶膏�嵿さ啶距い啷嵿ぎ啶ㄠ�� 啶膏�嵿さ啶�啶班ぞ啶む�嵿ぎ啶�啶苦�� 啷�

ev膩m膩tmanyasatkalp膩岣� prak膩艣asy膩pi santyam墨 |
ja岣嵞� prak膩艣a ev膩sti sv膩tmana岣� svapar膩tmabhi岣� |

A箩补岣峚辫谤补尘腻迟峁泂iddhi, I. 13: (Also refer to ibid., I. 15.)

There is nothing called 箩补岣峚 according to this philosophical system. 

Equality of the knower is conceptualized because it is consisted of 箩帽腻苍补 and 办谤颈测腻: 

啶むい啶多�嵿�� 啶�啶椸さ啶距え啷� 啶膏う啶距ざ啶苦さ啷� 啶溹ぞ啶ㄠぞ啶むた 啶囙い啷嵿く啶む�� 啶�啷嵿ぐ啶�啷冟い啶� 啶曕�嵿ぐ啶苦ぎ啶苦ぐ啶�啶� 啶溹ぞ啶ㄠぞ啶むた

迟补迟补艣肠补 产丑补驳补惫腻苍 蝉补诲腻艣颈惫辞 箩腻苍腻迟颈 颈迟测补迟补岣� 辫谤补产丑峁泃颈 krimirapi 箩腻苍腻迟颈^[4]

However, in the absolute sense param膩rtha辫谤补尘腻迟峁� (the true cognizer) is the supreme consciousness. An object that is external to the consciousness does not exist at all, since it would be 箩补岣峚, and 箩补岣峚 cannot shine in knowledge.^[5] So both the subject and object are termed as power of knowledge. This thought shares the elements of Buddhist Vi箩帽腻苍补v膩da doctrine.

Ucchu峁�mabhairavatantra observes,

啶�啶距さ啶ㄠ�嵿え 啶掂�囙う啶曕�� 啶忇い啷� 啶むぞ啶掂う啷嵿さ啷囙う啷嵿く啶距�� 啶曕ぅ啶� 啶�啷嵿ぐ啶苦く啷� 啷�
啶掂�囙う啶曕�� 啶掂�囙う啷嵿く啶�啷囙�曕�� 啶む�� 啶むい啷嵿い啷嵿さ啶� 啶ㄠぞ啶膏�嵿い啷嵿く啶多�佮�氞た啶膏�嵿い啶む�� 啷�

y膩vanna vedak膩 ete t膩vadvedy膩岣� 办补迟丑补峁� priye |
vedaka峁� vedyameka峁� tu tattva峁� n膩stya艣ucistata岣� ||^[6]

Still the problem remains there, and rather increases by the aforementioned assertion on the nature of object as to why some of the objects are cognized only by somebody and not by others? The object, with light as its essence, is being illuminated by the light of the subject. The conscious light, indifferent from itself cannot be the cause of multiform manifestation. Though all these variegated manifestations (lacking any specific cause) persuade to the inference of an external object as the cause, it is not accepted in the present doctrine. There is no need of any apparent cause for the supreme self to create this manifold universe. As the yogin originates distinct arthaj膩ta even in the absence of instigation, the supreme manifests himself without any reason.^[7]

Knowledge is divided mainly into two categories: 蝉惫补濒补办峁�a峁嘺 and vikalpa. The power of knowledge appears in different forms in different time like the illumination, determinacy, recognition, memory, inference etc. All these constructed knowledge are rooted on the indeterminate ultimate knowledge.

Footnotes and references:

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[1]:

叠丑腻蝉., Vol. 1, p.64.

[2]:

Following the power of knowledge aroused as a result of this eagerness to the external manifestation, the power of action arises from that the entire world is established.鈥� John Nemec, The Ubiquitous 艢颈惫补, p.202.

[3]:

叠丑腻蝉. Vol.3, p.55.

[4]:

Ibid., p. 77. cf. 辫谤补尘腻迟腻 箩帽腻苍补办谤颈测腻艣膩ktiyog膩d墨艣vara岣� | 础颈艣惫补谤测补 is commonly found to be referred to as the freedom of the supreme lord. 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. 13: sv膩tantryametanmukhya峁� tadai艣varya峁� parame峁ａ弓hina岣�I

[5]:

艢颈惫补诲峁涐梗峁璱 , IV. 29-; V. 12.

[6]:

Quoted in 艢颈惫补s奴trav膩rtika (艢颈惫补s奴trav膩rtika); cf. Sp.Pra, I. 12.

[7]:

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. 7.