Śivasaṃhitā 4.53

Śiva justifies the revelation of Vajroṇḍīmudrā — a practice of clearly tantric nature related to the retention and circulation of bindu — by invoking kṛpā (mercy, grace). This narrative gesture is important: he does not teach because it is pedagogically convenient but because his love for devotees surpasses the obligation of secrecy. Compassion is the principle that overflows protocols.

Vajroṇḍī — a variant of vajrolī — combines vajra (thunderbolt, diamond, also the tantric term for the penis) with the agentive suffix -ulī/-oṇḍī, linking this technique to the system of vajrolī practices that work on seminal retention and the circulation of ojas through the urinary channel. Saṃsāradhvāntanāśinī — ‘destroyer of the darkness of the world’ — equates saṃsāra (the cycle of conditioned existences) with darkness (dhvānta), and the mudrā with the light that dispels it.

The formula sarvaguhyatamaṃ guhyam — ‘the most secret among all secrets’ — is a reinforced superlative (-tama) that places Vajroṇḍīmudrā above even Khecarī in terms of secrecy. In the śākta-śaiva tradition, the secrecy of a teaching is not proportional to its dangerousness but to its transformative potency: the more a practice transforms, the more care the transmission requires.