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Although the metaphysical framework of monistic 艢补颈惫补 doctrine is deeply contingent on the concept of 艢补办迟颈,^[1] the deliberations on its multiple forms indicate the chances for contradictions in non-dualistic thought. Tantric 艢补颈惫补 traditions, in various contexts, produces a variety of divergences in the number of 艢补办迟颈s such as sixteen, nine, eight and so on. But among these infinite modes of 艢补办迟颈s, the pentad and triad are perhaps approved by everyone.^[2] 艢颈惫补鈥檚 own nature (蝉惫补谤奴辫补) and his entire acts as the emanator of the universe are generally depicted by the three modalities of 艢补办迟颈 viz., 滨肠肠丑腻 (will), 闯帽腻苍补 (knowledge) and 办谤颈测腻 (action). In its absolute form, 艢补办迟颈 is Cit (consciousness) and 膧苍补苍诲补 (bliss).

Note regarding the classification of 艢补办迟颈

The constituents of aforesaid triad, along with the Cit and 膧苍补苍诲补 collectively compose the pentad of power.

The classification of 艢补办迟颈 is presented in distinct perspectives in various sources. As per Abhinavagupta, to associate 艢补办迟颈s with the cosmogonic categories of the 艢aivite Monism is not a new-fangled method. 

He imparts thus,

啶むい啷嵿ぐ 啶�啶班ぎ啷囙ざ啷嵿さ啶班�� 啶�啶炧�嵿�氞き啶苦�� 啶多�曕�嵿い啶苦き啶苦�� 啶ㄠた啶班�嵿き啶� 啶囙い啷嵿く啷佮�曕�嵿い啶�啷�, 啶� 啶膏�嵿さ啶距い啶ㄠ�嵿い啷嵿ぐ啷嵿く啶距い啷� 啶多�曕�嵿い啶苦�� 啶むぞ啶� 啶むぞ啶� 啶�啷佮�栢�嵿く啶むく啶� 啶�啷嵿ぐ啶曕�熰く啶ㄠ�� 啶�啶炧�嵿�氞ぇ啶� 啶むた啶粪�嵿�犩い啶� 啷� 啶氞た啶む�嵿お啷嵿ぐ啶距ぇ啶距え啷嵿く啷� 啶膏う啶距ざ啶苦さ啶むい啷嵿い啷嵿さ啶�啷�, 啶囙�氞�嵿�涏ぞ啶�啷嵿ぐ啶距ぇ啶距え啷嵿く啷� 啶堗ざ啷嵿さ啶班い啶む�嵿い啷嵿さ啶�啷�, 啶囙�氞�嵿�涏ぞ啶�啶� 啶灌た 啶溹�嵿�炧ぞ啶ㄠ�曕�嵿ぐ啶苦く啶�啷嬥�� 啶膏ぞ啶�啷嵿く啶班�傕お啶距き啷嵿く啷佮お啶椸ぎ啶距い啷嵿ぎ啶曕い啷嵿さ啶距い啷� 啶溹�嵿�炧ぞ啶ㄠざ啶曕�嵿い啶苦お啷嵿ぐ啶距ぇ啶距え啷嵿く啷�...

tatra parame艣vara岣� pa帽cabhi岣� 艣aktibhi岣� nirbhara ityuktam, sa sv膩tantry膩t 艣akti峁� t膩峁� t膩峁� mukhyatay膩 praka峁璦yan pa帽cadh膩 ti峁ａ弓hati | citpr膩dh膩nye sad膩艣ivatattvam, icch膩pr膩dh膩nye 墨艣varatattvam, icch膩y膩 hi j帽膩nakriyayo岣� s膩myar奴p膩bhyupagam膩tmakatv膩t j帽膩na艣aktipr膩dh膩nye...

(Lord 艢颈惫补 possess numerous 艢补办迟颈s however five of those are considered his principal ones. In the process of manifestation of any of his 艢补办迟颈s these principal ones remain shining in five different ways. When however in the process of manifestation Cid 艢补办迟颈 becomes prominent then this is 艢颈惫补tattva; when 膧苍补苍诲补艣akti predominates, then this is 艢补办迟颈tattva, when on the other hand 滨肠肠丑腻艣akti assumes the prominent position, then this is 厂补诲腻艣颈惫补迟补迟迟惫补, when 闯帽腻苍补 predominates, then this is 莫艣惫补谤补迟补迟迟惫补 and when Kriy膩 becomes predominant, then this is 艢耻诲诲丑补惫颈诲测腻迟补迟迟惫补.)

Boris Marjanovik, 鈥淢eans and Practices of Non-Dual 艢补颈惫颈蝉尘鈥�, Annals of Bhandarkar Oriental Research Institute, Vol. 87, 2006, p.195. cf. Paul Eduardo Muller Ortega, The Triadic Heart of 艢颈惫补, State University of New York Press, Albany, 1989, p.131.See also, Gavin. D. Flood, Body and Cosmology in Kashmir 艢补颈惫颈蝉尘, Mellen Research University Press, San Francisco, 1993, p.61; John Nemec, 鈥淓vidence for 厂辞尘腻苍补苍诲补鈥檚 Pantheism,鈥� Journal of Indian Philosophy, 2013, p.14. 

Some 艢腻办迟补 and 艢补颈惫补 texts try to explain it with the help of a diagram of two triangles placed one over the other with their vertices facing upward (known as 奴rdhvatriko峁嘺) and downward (adhastriko峁嘺). The former symbolizes the supreme 艢颈惫补 in his aspects of Cit and 膧苍补苍诲补艢补办迟颈s whereas the later indicates the triad of powers (滨肠肠丑腻, 闯帽腻苍补 and Kriy膩) that facilitate 艢颈惫补 for the manifestation of the universe. Raffaele Torella gives a distinguished view that Utpaladeva and Abhinavagupta consider 滨肠肠丑腻艣akti as that acts in 笔补艣测补苍迟墨, just as 痴补颈办丑补谤墨 had been connected with 碍谤颈测腻艣补办迟颈 and 惭补诲丑测补尘腻 with 闯帽腻苍补艣akti, an unobstructed light belonging to 滨肠肠丑腻艣akti.

He further explains the same thus; 

鈥湵什古洸獠共猿倌� is the very first 'verbalization', still enclosed but potentially about to unfold. Without some kind of subtle verbalization knowledge would be impossible. The next level, 惭补诲丑测补尘腻, represents conceptualization, the articulation of the content of the first perception into fully differentiated and successive concepts and words. Lastly, 痴补颈办丑补谤墨 is the moment of communication, the plane of the word externalized and made into audible sounds.鈥�:

鈥淎bhinavagupta and the Word: Some Thoughts鈥�, Praznath: A Kashmiri Discourse Journal, 2013, p.9.

碍峁�e尘补谤腻箩补 tries to describe the triad of 艢补办迟颈s as corresponding to the three types of bondages (malas). See Lyne Bansat Bouden, 鈥淥n 艢补颈惫补 Terminology: Some Key Issues of Understanding鈥�, Journal of Indian Philosophy, Vol.43, 2014, pp.81-82.

Footnotes and references:

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[1]:

艢颈惫补d峁涐梗峁璱, I. 3-4:
sa yad膩ste cid膩hl膩dam膩tr膩nubhavatallaya岣� |
tadicch膩 t膩vat墨 t膩vajj帽膩na峁� t膩vat办谤颈测腻 hi s膩 ||
sus奴k峁�ma艣aktitritayas膩marasyena vartate |
cidr奴p膩hl膩daparamo nirvibh膩ga岣� parastad膩 ||

[2]:

Hellen Brunner places the two fold 艢补办迟颈s upon all other types of classification and attempts to negate them all: 鈥淭he bipolarisation may well be lost sight of when one considers the numerous list of 3, 5, 8, 9, 16 and more 艢补办迟颈s each with a particular function that represent a later development of the doctrine, which introduced subtle distinctions within the 艢补办迟颈 concept and tried to connect them with all kinds of triads, pentads, and so on met within the cosmology or ontology of the school.鈥� 鈥湸趁蹦宀圆� and Kriy膩: Relation between Theory and Practice in 艢补颈惫腻驳补尘补蝉鈥� in Teun Gaudriaan (Ed.), Ritual and Speculation in Early Tantras, State University of New York Press, Albany, 1992, p. 13.