3. Pūjāsaṅketa

This is the last chapter of Yoginī Hṛdaya and has more verses than the previous two chapters. However, no definitive description of Mahātripurasundarī is given. This chapter dwells intricately on nyāsa-s, that too stressing importance of contemplation of particular parts of the body. Typically speaking, this chapter underlines the importance of mānasapūjā, as everything is only Consciousness, which is all pervasive. This chapter begins by saying that the mere knowledge of this worship leads to liberation. There are three types of worship and they are para, apara and para-apara (parāpara). Para or supreme is worshiping within perpetually, without break and dissolving all kinds of dualities. Apara is explained as quotidian worship and this chapter mainly dwells on this. The third one, para-apara is high intensity meditation leading to oneness with Her and then with Shiva, the Absolute. This chapter covers nyāsa-s, pūjā and japa.

Different types of nyāsa-s are prescribed. The first one is ṣoḍānyāsa comprising of Gaṇeśa, graha (nine planets), nakṣatra (asterisms), yogini (on the psychic chakras), rāśi (12 zodiac signs) and pīṭha nyāsa-s. (51 Śakti pīṭha-s; they are 51 places where different body parts of Satī, wife of Shiva fell when Viṣṇu cut her body) 

After having performed ṣoḍānyāsa-s, Śri Cakra nyāsa or simply chakra nyāsa is to be performed. This nyāsa is to be done in a secretive manner, as Śri Cakra symbolically signifies 36 tattva-s from earth to Shiva, where She reveals Herself. According to this nyāsa, various body parts are to be touched (contemplated?) using the names of various śakti-s starting from the first āvaraṇa till the ninth āvaraṇa.

After having discussed about nyāsa-s, Yoginī Hṛdaya proceeds to explain about pūjā rituals. To begin with, a bali is offered to yoginī-s (āvaraṇa śakti-s or devi-s). Then by using astramantra, the place where worship is going to take place is purified.

Then what is explained in navāvaraṇa pūjā is detailed, stressing importance of ascending Kuṇḍalinī (Her subtlest form) from mūlādhāra to sahasrāra, subtly conveying the lowest tattva earth to the highest tattva Shiva. Navāvaraṇa Pūjā is explained in detail in the second chapter in Understanding and Worshiping Śri Cakra.

The last in this chapter is japa. It is said after japa, homa (fire ritual) is performed. But, Yoginī Hṛdaya does not dwell on the regular or routine japa, but says that the mūlamantra is to be contemplated on the nine psychic chakras. Her Pañcadaśī is to be contemplated on various chakras. The first kūṭa is to be contemplated between mūlādhāra to anāhata, the second kūṭa from anāhata to ājñā and the third kūṭa from ājñā to dvādaśānta (12 inches above sahasrāra). From mūlādhāra to dvādaśānta, there are nine psychic chakras (mūlādhāra, svādhiṣṭhāna, maṇipūraka, anāhata, viśuddhi, tālu (palate where kechari mudra is used), ājñā, sahasrāra and dvādaśānta. The first one, from mūlādhāra to anāhata is known as sṛṣṭi kuṇḍalinī; the second one from anāhata to ājñā is known as sthiti kuṇḍalinī and the third one from ājñā to dvādaśānta is saṁhāra kuṇḍalinī (absorption). They are also called agni kuṇḍalinī, sūrya kuṇḍalinī and soma kuṇḍalinī corresponding to and suṣumna, piṅgala and iḍa nāḍi-s. When the consciousness of the practitioner transcends sahasrāra, subtle vibrations of three hrīṁ-s, which are placed at the end of each kūṭa-s of Pañcadaśī mantra is felt. The sound of bindu (ṁ) transcends ardhacandra, rodhinī, nāda, nādānta, śakti, vyāpinī, samanā and finally it reaches unmanā, which is nothing but silence of being one with Shiva. Once consciousness transcends sahasrāra, the first stage is turya (all the three stages of normal consciousness exist here simultaneously). In terms of phonetic sound ardhacandra, rodhinī and nādānta represent turya. Here the sound of nāda gives distorted figure of the Self. Once turya is transcended, mind is dissolved and there is no question of any words or its sound and this stage is achieved in śakti, vyāpinī, and samanā and unmanā and this stage is called turyātīta, the state of Bliss, result of experience of being one with Shiva.

Hence it is said that Śrī Vidyā is Brahma Vidyā.