19. Though the adept may be long inured in the practice of these virtues; yet none of them will help him singly to approach to the Supreme; as no single soldier or regiment can dare advance before the adverse host. (Here is pun of the word, _param_ signifying both the Supreme and the enemy). 20. These virtues being brought under the practice of the wiseman, by his undivided attention and vigilance; will break down every obstacle on his way, like the current of a confluence of three streams, carrying away a rock from the coast. 21. Accustom yourself with diligence, to destroy the force of your mind and its desires and feelings; and habituate your intellect to the acquisition of knowledge with equal ardour, and you will escape from every evil and error of the world. 22. Having mastered these triple virtues; you will cut asunder your heart strings of worldly affections; as the breaking of the lotus-stalk severs its interior fibres. 23. The reminiscence of worldliness, which is inherited and strengthened in the long course of a hundred lives (or transmigrations of the soul), is hard to be removed with the assiduous practice of these triple virtues. 24. Continue to practice these at all times of your life; whether when you sit quiet or move about; or talk or listen to another or when you are awake or asleep; and it will redound to your greatest good. 25. The restraining of respirations also, is tantamount to the restraint put upon your desires; then you must practise this likewise, according to the directions of the wise. 26. By renunciation of desire, the mind is reduced to an insensible and dead block; but by restraining your breathing, you can do whatever you like. By the practice of the _pránáyáma_, the yogi identifies himself with the Supreme, and can do all things as the Deity. 27. By the protracted practice of restraining the breathing, according to the directions given by the _guru_; and by keeping the erect posture, and observing the rules of diet &c. one must restrain his respiration. 28. By right observation of the nature of things, we can have no desires for any thing (which is so frail and false); and there is nothing which is the same or remains unchanged from first to last, except the unchangeable nature of the Deity, which must be the only desirable object. 29. It is the sight and knowledge of God, that serve to weaken our worldly desires; and so will our avoidance of society and worldly thoughts (will put an end to our earthly desires). 30. Seeing the dissolution of human bodies, we cease to desire our worldly goods; and so also the loss of desired objects, puts a check to our desiring them any more.