Śivasaṃhitā 4.66

The final result of Mūlabandha is described here with the most precise term in tantric vocabulary: aikyam — ‘unity, union’ — between apāna and prāṇa. This is no minor result: it is the precondition for prāṇa entering suṣumnā and for the awakening of kuṇḍalinī. The union of the two opposing winds creates the amplified samāna, the central fire that melts the obstacles of the subtle body.

Adhikalpita — ‘beyond what is imagined, surpassing imagination’ — combines adhi (above, beyond) with the participle of kḷp- (to imagine, to conceive, to calculate). The assertion that benefits surpass the ordinary practitioner’s capacity of imagination is a rhetorical device of śāstra pointing to the insufficiency of conceptual language to capture the effects of practice: only direct experience can know what the text can only approximate.

Bhogena saha — ‘together with enjoyment’ — is the last principle affirmed in the Mūlabandha section before moving to the siddhis of Vajrolī. The compatibility between practice and sensory life has been repeated three times in this context (verses 55, 65, 66), underscoring that it is the structural position of the text, not an occasional concession. The tradition of śaktipātha — the transmission of energy through guru’s grace — shares this vision: liberation is not opposed to the world but transfigures it from within.