Yoginī Hṛdaya is yet another Tātnrik Treatise in the form of conversation between Bhairava and Bhairavī, wherein Bhairava reveals some more secrets of Sri Chakra. This treatise consists of three chapters – 1. Cakrasaṅketa (चक्रसङ्केत); saṅketa means the heart or centre or core or essence or best or dearest or most secret part of anything. 2. Matrasaṅketa (मत्रसङ्केत) and 3. Pūjāsaṅketa (पूजासङ्केत). Bhairavī requests Bhairava to explain the secrets of Vāmakeśvara Tantra. It is also mentioned that Yoginī Hṛdaya form the second section of Vāmakeśvara Tantra, as there are references in Vāmakeśvara Tantra that this treatise has eight chapters including three chapters of Yoginī Hṛdaya. It can be said that Yoginī Hṛdaya reveals more secrets than what is said in Vāmakeśvara Tantra. Highlights of these revelations are given here in a concise form.

1. Cakrasaṅketa:

Sri Chakra is the cosmic emission of Parāśakti and earth is one of Her emissions. In other words, Sri Chakra is the cosmic form of Parāśakti. It is said that one should realize the presence of both Śiva and Śakti in Sri Chakra. It consists of five triangles facing downwards (resembling yoni) and four triangles facing upwards. Five downward facing triangles are female aspect and four upward facing triangles are male aspect of creation. Five downward facing triangles are Her creative aspect and the four upward facing triangles are Shiva’s destructive aspect. Five downward facing triangles are known as creative energies and four upward facing triangles are called fire energies that are capable of destruction.

The Bindu is the seat of Consciousness or Prakāśa, appears the Divine Power Parāśakti, which is the origin of birth and this assumes threefold emanation. Sanskrit letter अ (a) is known as śūnyākāra (nothingness or mahāśūnya, the great void) is Śiva, as He is the cause of creation. Both Śiva and Śakti unite in the letter अं (aṁ) and this dot above अ is the bindu, also known as anusvāra. This bindu, which is always vibrating, is the creative power, which manifests the cosmos. The inner most triangle of Sri Chakra is also known as navayoni or nine fold womb. (Navayoni is Sri Chakra and navadvāra constitute a human body; Sri Chakra is also compared to human body in Bhāvanopaniṣad).  The innermost triangle (eighth āvaraṇa) is formed due to the intersection of an upward facing triangle (male energy) and downward facing triangle (feminine energy); in other words, fire and creative energies conjoin to form the innermost triangle.

The navayoni is the cause of creation of nine aspects – dharma, adharma, four ātman-s (four ātman-s are explained as Ātman, antarātman, paramātman and jñānātman and they are explained as the Absolute, the inner self or individual soul, Supreme Self, non-separation between the Self and the self). Adharma is also considered as one of the yonis because for creation and sustenance, both positive and negative factors are required in order to maintain the balance of the universe along with  galaxies. The next three are knower, what is to be known and the knowledge. (jñātṛ, jñeya and jñāna or pramātṛ, prameya and pramāṇa).

Sri Chakra has nine triangles. Rest of the eight triangles originate from navayoni, which is nothing but Parāśakti Herself. She creates three goddesses (energy sources) in the form of Vāmā, Jeyṣṭhā and Raudrī. They are within an imaginary circle which contains all the fifteen vowels of Sanskrit and the sixteenth one (अः) remains inside this circle.  This is the seventh āvaraṇa. After this seventh āvaraṇa (we are moving from the central Bindu towards bhūpura), there are two ten triangled chakras which are sixth and fifth āvaraṇa-s. In each of these ten triangles, rest of the Sanskrit alphabets are placed. Five primary elements and five tanmātra-s are placed in these triangles and the next ten triangles hold organs of action and perception.

In the fourth āvaraṇa, which has 14 triangles, 5 cognitive processes and 5 types of actions and to these mind, intellect, citta (intelligence and reasoning, which is different from intellect; empirical self) and ego are added.

Second and third āvaraṇa-s have 16 and eight petal lotuses respectively and these are placed inside three circles (trivalaya). Outside these three circles, there are three squares one after another. The sixteen petal lotus represent pratiṣṭhā kalā (stability, to spread or extend over) and the eight petal lotus represent vidyākalā (limitation of knowledge). The outermost square represent the earth. Thus manifestation of the universe is explained beginning from the innermost Bindu (Śiva and Śakti) to the outermost bhūpura (earth). This is known as sṛṣṭikrama or the process of emission of the cosmos.

There is another way of conceiving Sri Chakra, in the form of kāmakalā (ईं īṁ), Lalitā Sahasranāma 322. The entire Sri Chakra is divided into three groups, starting from the outer squares (bhūpura) and ending at the central point Bindu. There are three energy goddesses who preside over three successive āvaraṇa-s. The outermost bhūpura is pervaded by Cit (Consciousness) and is indivisibly present there. This is called śāntā (tranquil, calm, free from passions, undisturbed). In the sixteen petal lotus (second āvaraṇa) nāda and bindu (Śiva and Śakti). The third āvaraṇa, the eight petal lotus is icchā śakti and this is followed by fourth āvaraṇa consisting of 14 triangles has the energy of jñāna. The balance five āvaraṇa-s are presided over by Raudrī, Vāmā, Viṣagnī, Dūtarī and Sarvānandā, all representing kriyā śakti. Thus, Sri Chakra has all the three foundational energies, icchā jñāna and kriyā śakti-s, the basic energies of Shiva, thus establishing the omnipresence of Shiva in Sri Chakra. This is known saṁhārakrama (absorption).

Shiva concludes the first chapter by saying, “This is how the Supreme Goddess Mahātripruasundarī is to be worshiped for immortality who also gives liberation while still alive.”

Other details are already discussed in UNERSTANDING AND WORSHIPING SRI CHAKRA