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The power of action of the supreme self is manifested as both the 碍腻濒补艣akti and Nirm膩峁嘺艣akti.^[1] Every action is grounded on some sort of sequenc.^[2]  

Discussions of the 碍谤颈测腻艣补办迟颈, firstly introduce its sequential nature which directly leads to the concept of 碍腻濒补艣akti: 

鈥淭丑别 worldly action can be maintained to be successive, due to the power of time.鈥�^[3]

Further it is defined by Utpala as:

啶曕ぞ啶侧�� 啶膏�傕ぐ啷嵿く啶距う啶苦じ啶炧�嵿�氞ぞ啶班じ啷嵿い啶む�嵿い啶む�嵿お啷佮し啷嵿お啶距う啶苦�溹え啷嵿ぎ 啶掂ぞ 啷�
啶多��啶む�嬥し啷嵿ぃ啷� 啶掂ぞ啶洁ぅ 啶むげ啷嵿げ啶曕�嵿し啷嵿く啶� 啶曕�嵿ぐ啶� 啶忇さ 啶� 啶むい啷嵿い啷嵿さ啶む�� 啷�

办腻濒补岣� s奴ry膩disa帽c膩rastattatpu峁�p膩dijanma 惫腻 |
艣墨to峁ａ箛e 惫腻'tha tallak峁�ya岣� krama eva sa 迟补迟迟惫补迟补岣� ||

Some more examples are as follows:

The consciousness of length and shortness is also of the nature of succession, because there is difference of manifestation, due to extendedness (vaitatya of succession) or absence thereof. Similarly the ideas of propinquity and remoteness refer to the same, because there is clearness in one case and absence thereof in the other. Thus the variety of manifestations of an individual, such as Devadatta etc., being measured with the movement of sun etc., as gold is measured with (weighed against) weights, is spoken of as 鈥淒evadatta goes the whole day.鈥�^[4]

碍腻濒补 is caused by differentiation; the very difference in nature is called 碍腻濒补艣akti. The 碍谤颈测腻艣补办迟颈 of 艢颈惫补 reflects many actions, in a specific order. That order is nothing but the time-must be denoted as 碍腻濒补艣akti.^[5] 碍腻濒补 is caused by bheda, the very 蝉惫补产丑腻惫补bheda is called k膩la艣akti. In all things the diversity of manifestation is the source of succession which has a vicchinn腻产丑腻蝉补 (discontinuous illumination). This bheda (difference) originates from the 腻产丑腻蝉补sadasattva (existence and non-existence of 腻产丑腻蝉补). This has been termed as Citr腻产丑腻蝉补.

莫艣惫补谤补辫谤补迟测补产丑颈箩帽腻办腻谤颈办腻 says;

啶曕�嵿ぐ啶�啷� 啶�啷囙う啶距ざ啷嵿ぐ啶�啷� 啶�啷囙う啷嬥そ啶�啷嵿く啶距き啶距じ啶膏い啶膏い啷嵿い啷嵿さ啶む�� 啷�
啶嗋き啶距じ啶膏い啶膏い啷嵿い啷嵿さ啷� 啶む�� 啶氞た啶む�嵿ぐ啶距き啶距じ啶曕�冟い啶� 啶�啷嵿ぐ啶�啷嬥�� 啷�

kramo bhed膩艣rayo bhedo'py腻产丑腻蝉补satasattvata岣� |
腻产丑腻蝉补satasattve tu citr腻产丑腻蝉补k峁泃a岣� prabho岣� ||^[6]

Citr腻产丑腻蝉补, discussed here can be considered or as 产丑腻惫补苍腻 (the imaginations of the knower). If so, then 艢颈惫补 the one who is full of consciousness and uninterrupted by the movement of time, should also have this wrong imagination, since he is also a 辫谤补尘腻迟峁�. Then the question arises that what happens if he is a non-cognizor (a辫谤补尘腻迟峁�). If he is not a 辫谤补尘腻迟峁�, then there won鈥檛 be the order of time, then it leads to kram膩艣ray膩navasth膩nam and finally will reach the conclusion that there is no 碍谤颈测腻 in 笔补谤补尘补艣颈惫补. So in past, present and future 艢颈惫补 is the 辫谤补尘腻迟峁�.

The lord has two types of 碍谤颈测腻艣补办迟颈 viz., 1. Kramar奴pa 办谤颈测腻nirm膩峁嘺-蝉腻尘补谤迟丑测补, and 2. Kramar奴pakriyopar膩gayogatva. The power of creation is the second major division of 碍谤颈测腻艣补办迟颈, which is known alternatively through the terms like nirm膩峁嘺艣akti, 惫颈蝉补谤驳补艣补办迟颈, etc.^[7] The creation of everything by the power of creation of the lord is nothing but his manifestation itself. Lord鈥檚 will is the real cause of the all the actions, because he is the universal doer.^[8]

The supreme consciousness creates everything anew in every moment:

啶嗋き啶距じ啶膏ぞ啶班�� 啶灌た 啶�啶︵ぞ啶班�嵿ぅ啶掂ぐ啷嵿�� 啶嗋き啶距じ啶ㄠ�曕�嵿ぐ啶苦く啷堗さ 啶�啷嵿ぐ啶距ぇ啶距え啷嵿く啷囙�� 啶掂た啶溹�冟ぎ啷嵿き啶む��, 啶むい 啶忇さ 啶曕�嵿ぐ啶苦く啶距ざ啶曕�嵿い啶苦じ啷嵿か啶距ぐ啶�啶距い啷嵿ぐ啶� 啶�啶椸さ啶む�� 啶溹�椸う啶苦い啶� 啶曕�冟い啶�啶むく啷� 啶�啶ㄠ�嵿く啶ㄠ�嵿い啷� 啷� 啶嗋き啶距じ啶ㄠ�曕�嵿ぐ啶苦く啶� 啶� 啶�啶距さ啶む�� 啶呧お啷傕ぐ啷嵿さ啶� 啶ㄠ�堗じ啶班�嵿�椸た啶曕�� 啶掂�嵿く啶掂ぇ啶距え啶掂え啷嵿ぇ啷嵿く啶� 啶むぞ啶む�嵿�曕ぞ啶侧た啶曕ぞ啶侧た啶權�嵿�椸た啶むじ啷嵿か啷佮�熰き啶距さ啶� 啶掂ぐ啷嵿い啶む��, 啶むぞ啶掂う啶距き啶距じ啷嬥そ啶�啶� 啶膏�嵿か啷佮�熰�嬥そ啶�啶苦え啶� 啶忇さ 啷�... 啶�啷嵿ぐ啶曕ぞ啶多ぐ啷傕お啶むく啶� 啶膏ぐ啷嵿さ啶膏�嵿�� 啶膏う啷堗さ 啶膏�嵿さ啶�啶�啷囙�� 啶�啶班ぎ啶距ぐ啷嵿ぅ啶膏い啷嵿い啷嵿さ啷� 啶曕じ啷嵿く啶氞た啶ㄠ�嵿え啶苦ぐ啷嵿ぎ啶距ぃ啶�啶苦い啶� 啶呧さ啶曕ぞ啶多ぞ啶�啶距さ啶距い啷� 啶嗋き啶距じ啶ㄠ�曕�嵿ぐ啶苦く啶距ぎ啷佮�栢�囙え 啶む�嵿さ啶�啷傕ぐ啷嵿さ啶む�嵿さ啶� 啶曕�佮げ啶椸た啶班た啶�啷嵿ぐ啶�啷冟い啷囙ぐ啶距お啶� 啶�啷嵿ぐ啶むた啶曕�嵿し啶｀ぎ啶掂た啶多�嵿ぐ啶距え啷嵿�� 啶囙い啶� 啶曕ぅ啶苦い啶�啷佮�曕�嵿い啷嵿く啶� 啶�啶掂い啷�啶むた 啶むう啶�啶� 啶膏�冟�溹�嵿く啶� 啶忇さ啷囙い啶� 啶膏う啶� 啶膏�冟し啷嵿�熰�嵿く啶距う啶苦ざ啶曕�嵿い啶苦く啷嬥�椸�嬥そ啶�啶� 啶�啶椸さ啶む�� 啶� 啶ㄠ�嬥お啶�啶︵�嵿く啶� 啶囙い啶� 啷�

腻产丑腻蝉补s膩re hi pad膩rthavarga 腻产丑腻蝉补nakriyaiva pr膩dh膩nyena vij峁沵bhate, tata eva 办谤颈测腻艣aktisph膩ram膩tra峁� bhagavato jagaditi k峁泃amatayo manyante | 腻产丑腻蝉补na办谤颈测腻 ca 测腻惫补迟 ap奴r惫腻 naisargik墨 vyavadh膩navandhy膩 t膩tk膩lik膩li峁単itasphu峁璦bh膩惫腻 vartate, t膩vad膩bh膩so'pi sphu峁璷'bhinava eva |... prak膩艣ar奴patay膩 sarvasya sadaiva svayameva param膩rthasattve kasyacinnirm膩峁嘺miti avak膩艣膩bh膩惫腻t 腻产丑腻蝉补na办谤颈测腻mukhena tvap奴rvatva峁� kulagiriprabh峁泃er膩pi pratik峁�a峁嘺mavi艣r膩nta iti kathitayukty膩 bhavat墨ti tadapi s峁沯yata eveti 蝉补诲腻 蝉峁涐梗峁瓂腻诲颈艣补办迟颈测辞驳辞'辫颈 bhagavati na nopapadyata iti |^[9]

If imagination is identified with 碍谤颈测腻 it could lead to the conclusion that it is nothing but the 滨肠肠丑腻 itself. In ascertaining so, the eternal occurrence of 碍谤颈测腻 is confirmed. Thus the will itself of the supreme who wishes to appear as multifarious universe is the action, agent and the cause of it.

Besides these, several other minor forms of 艢补办迟颈 (eg. 惭腻测腻), having specific contextual functions and identities are also current in the Kashmir 艢补颈惫颈蝉尘. These minor forms would come under the major models discussed here.

The discussions on 艢补办迟颈 in the first part of the present chapter provide a vivid picture that the very principle is of an undeniable nature having a central position in the domain of Tantrism. But, the elucidation of different types and functions of 艢补办迟颈 in Kashmir 艢补颈惫颈蝉尘 dealt with in the second part of the chapter makes it clear that in the later phase of the doctrine there has been a an enormous decrease it its prominence as a feminine or as a central principle. So, the demeaned identity of 艢补办迟颈 in the fully developed school of monistic 艢补颈惫颈蝉尘 popularly known as Kashmir 艢补颈惫颈蝉尘 should be viewed as the aftereffect of certain changes taken place within its milieu.

Footnotes and references:

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[1]:

These forms are only for the worldly action, and in his ultimate status, 艢颈惫补 is having the eternal activity.鈥斺��tatraiva sa峁儁ojan膩disvatantr膩tm膩 vimar艣a艣aktireva 惫补蝉迟耻迟补岣� 办谤颈测腻 | s膩 tu vedyacch膩y膩cchura峁嘺t惫腻davacchedakamabhyupayat墨 kramavat墨 产丑腻迟颈 vastuto'kramatve'pi iti s奴tr膩rtha岣�I | bid., II.239.

[2]:

Abhinavagupta is of the view that sequence itself is the time;鈥�办谤颈测腻艣ar墨r膩ntaranuprave艣anava艣onmi峁�ita艣ar墨ra岣� krama eva 办腻濒补岣�... bh膩vavik膩ra峁�a峁璳aparam膩rtha eva 办腻濒补岣�I na hi bh膩vavik膩r膩dhik膩 k膩cit 办谤颈测腻 触鈥�: 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, Vol.3, p.9. cf. 峁�a岣峛h膩vavik膩ras presented in Nirukta.

[3]:

K. C. Pandey (Tr.), Op.cit., p.120.

[4]:

Ibid., p.121.

[5]:

Abhinavagupta says, 鈥�eva峁� bh膩惫腻n膩峁� 蝉惫补产丑腻惫补 eva 办腻濒补岣� ityastu | tata艣ca k膩la艣akti岣� 苍腻尘补 k膩 any膩yenokta峁�, sakramatva峁� ca 濒补耻办颈办测腻岣� 办谤颈测腻y膩岣� k膩la艣aktita岣� iti 触鈥�, IPVV, Vol. 3, p.10.

[6]:

莫艣惫补谤补辫谤补迟测补产丑颈箩帽腻办腻谤颈办腻, II. 1. 4. It is of two kinds: 诲别艣补办谤补尘补 and 办腻濒补办谤补尘补, which are conceived on the basis of de艣avaicitrya and 办谤颈测腻vaicitrya respectively:
m奴rtivaicitryato 诲别艣补办谤补尘补m腻产丑腻蝉补yatyaho |
办谤颈测腻vaicitryanirbh膩s膩t办腻濒补办谤补尘补map墨艣vara岣� ||, 莫艣惫补谤补辫谤补迟测补产丑颈箩帽腻办腻谤颈办腻, II.1.5.

[7]:

The mental construction is also a type of creation according to 艢aivite theories: 鈥�yadida峁� yath膩bh墨峁ａ弓asya bahirasatt惫腻d ananubh奴tasy膩pi samyagullekhana峁� 补惫补产丑腻蝉补苍补峁� ca vikalpasya prasa峁単膩ddar艣ita峁� asm膩deva hetorida峁� api siddhyati岣� ya岣� ka艣cit k墨峁璷 惫腻 产谤补丑尘腻 惫腻 j墨vana办谤颈测腻vi艣i峁ａ弓a岣� tasy膩vabh膩sanar奴p膩 j帽膩na艣aktirullekhanar奴p膩 办谤颈测腻艣aktirnaisargik墨 触鈥�

[8]:

He reflects all the manifestations in the mirror-self.

[9]:

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, Vol.2, pp.333-334.