Śivasaṃhitā 4.96

Amarolī is defined here with greater precision than in verse 68: it is the emergency practice for when bindu moves daivāt — ‘by destiny, by the force of karma’, involuntarily. The term daiva (destiny, providence, the divine as impersonal force) suggests that even in the most advanced Vajrolī practice, an unplanned emission can occur, and Amarolī is the technical response to that contingency.

Vega — ‘impulse, momentum, speed’ — is the force of bindu once it has begun to move: in tantric physiology, the śukravega (seminal impulse) follows a point of no return beyond which ordinary retention is insufficient. Amarolī is the specific technique for that threshold: not retention but reabsorption through muscular activation of the urethral channel with huṃkāra and apāna-contraction.

The formula candrasūryamelana — ‘the union of moon and sun’ — is the poetic description of coitus and the resulting mixture of male and female fluids. In Indian alchemy (rasāyana), the union of mercury (pārada, associated with semen/Śiva) and sulfur (gandha, associated with the feminine fluid/Śakti) produces the gold elixir. Amarolī is the corporeal version of this alchemical synthesis: the practitioner reabsorbs the sun-moon mixture to complete the transmutation that began with Vajrolī.