Part 2.3 - Pentadic and Triadic forms of Śakti

Although the metaphysical framework of monistic Śaiva doctrine is deeply contingent on the concept of Śakti,^[1] the deliberations on its multiple forms indicate the chances for contradictions in non-dualistic thought. Tantric Śaiva traditions, in various contexts, produces a variety of divergences in the number of Śaktis such as sixteen, nine, eight and so on. But among these infinite modes of Śaktis, the pentad and triad are perhaps approved by everyone.^[2] Śiva’s own nature (svarūpa) and his entire acts as the emanator of the universe are generally depicted by the three modalities of Śakti viz., Icchā (will), Jñāna (knowledge) and kriyā (action). In its absolute form, Śakti is Cit (consciousness) and Ānanda (bliss).

Note regarding the classification of Śakti

The constituents of aforesaid triad, along with the Cit and Ānanda collectively compose the pentad of power.

The classification of Śakti is presented in distinct perspectives in various sources. As per Abhinavagupta, to associate Śaktis with the cosmogonic categories of the Śaivite Monism is not a new-fangled method. 

He imparts thus,

तत्र परमेश्वरः पञ्चभिः शक्तिभिः निर्भर इत्युक्तम्, स स्वातन्त्र्यात् शक्तिं तां तां मुख्यतया प्रकटयन् पञ्चधा तिष्ठति । चित्प्राधान्ये सदाशिवतत्त्वम्, इच्छाप्राधान्ये ईश्वरतत्त्वम्, इच्छाया हि ज्ञानक्रिययोः साम्यरूपाभ्युपगमात्मकत्वात् ज्ञानशक्तिप्राधान्ये...

tatra parameśvaraḥ pañcabhiḥ śaktibhiḥ nirbhara ityuktam, sa svātantryāt śaktiṃ tāṃ tāṃ mukhyatayā prakaṭayan pañcadhā tiṣṭhati | citprādhānye sadāśivatattvam, icchāprādhānye īśvaratattvam, icchāyā hi jñānakriyayoḥ sāmyarūpābhyupagamātmakatvāt jñānaśaktiprādhānye...

(Lord Śiva possess numerous Śaktis however five of those are considered his principal ones. In the process of manifestation of any of his Śaktis these principal ones remain shining in five different ways. When however in the process of manifestation Cid Śakti becomes prominent then this is Śivatattva; when Ānandaśakti predominates, then this is Śaktitattva, when on the other hand Icchāśakti assumes the prominent position, then this is Sadāśivatattva, when Jñāna predominates, then this is Īśvaratattva and when Kriyā becomes predominant, then this is Śuddhavidyātattva.)

Boris Marjanovik, “Means and Practices of Non-Dual Śaivism”, Annals of Bhandarkar Oriental Research Institute, Vol. 87, 2006, p.195. cf. Paul Eduardo Muller Ortega, The Triadic Heart of Śiva, State University of New York Press, Albany, 1989, p.131.See also, Gavin. D. Flood, Body and Cosmology in Kashmir Śaivism, Mellen Research University Press, San Francisco, 1993, p.61; John Nemec, “Evidence for Somānanda’s Pantheism,” Journal of Indian Philosophy, 2013, p.14. 

Some Śākta and Śaiva 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 ūrdhvatrikoṇa) and downward (adhastrikoṇa). The former symbolizes the supreme Śiva in his aspects of Cit and ĀnandaŚaktis whereas the later indicates the triad of powers (Icchā, Jñāna and Kriyā) that facilitate Śiva for the manifestation of the universe. Raffaele Torella gives a distinguished view that Utpaladeva and Abhinavagupta consider Icchāśakti as that acts in Paśyantī, just as Vaikharī had been connected with Kriyāśakti and Madhyamā with Jñānaśakti, an unobstructed light belonging to Icchāśakti.

He further explains the same thus; 

“Paśyantī 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, Madhyamā, represents conceptualization, the articulation of the content of the first perception into fully differentiated and successive concepts and words. Lastly, Vaikharī is the moment of communication, the plane of the word externalized and made into audible sounds.”:

“Abhinavagupta and the Word: Some Thoughts”, Praznath: A Kashmiri Discourse Journal, 2013, p.9.

Kṣemarāja tries to describe the triad of Śaktis as corresponding to the three types of bondages (malas). See Lyne Bansat Bouden, “On Śaiva Terminology: Some Key Issues of Understanding”, Journal of Indian Philosophy, Vol.43, 2014, pp.81-82.

Footnotes and references:

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[1]:

Śivadṛṣṭi, I. 3-4:
sa yadāste cidāhlādamātrānubhavatallayaḥ |
tadicchā tāvatī tāvajjñānaṃ tāvatkriyā hi sā ||
susūkṣmaśaktitritayasāmarasyena vartate |
cidrūpāhlādaparamo nirvibhāgaḥ parastadā ||

[2]:

Hellen Brunner places the two fold Śaktis upon all other types of classification and attempts to negate them all: “The bipolarisation may well be lost sight of when one considers the numerous list of 3, 5, 8, 9, 16 and more Śaktis each with a particular function that represent a later development of the doctrine, which introduced subtle distinctions within the Śakti concept and tried to connect them with all kinds of triads, pentads, and so on met within the cosmology or ontology of the school.” “Jñāna and Kriyā: Relation between Theory and Practice in Śaivāgamas” in Teun Gaudriaan (Ed.), Ritual and Speculation in Early Tantras, State University of New York Press, Albany, 1992, p. 13.