Śivasaṃhitā 5.217

The second appearance of this axiom in the chapter (cf. verse 181) is not redundancy but the rhetorical device of anāphora: deliberate repetition that fixes teaching in memory. The Śiva-saṃhitā insists because this interdependence goes against practitioners’ natural tendency to identify exclusively with one path: the physical-corporeal with haṭha, the philosophical-meditative with rāja.

Haṭha literally is force and also the union of opposites (ha = sun, ṭha = moon), rāja is the sovereign/royal, the yoga governing mind directly. Vinā is the Sanskrit postposition equivalent to «without». The guru as mediator between both dimensions is indispensable.

This teaching on the haṭha-rāja double helix would have direct resonances in modern integral yoga formation. Sri Aurobindo and Vivekānanda would develop variants of this synthesis, and the Haṭhayogapradīpikā (15th century) would elaborate it with more technical detail. But the Śiva-saṃhitā is among the first texts to articulate it with such architectural clarity.