69. Thus the whole world appearing in its full light in the cosmical consciousness within one’s self, there is nothing which a man may choose for or reject from his all including mind. 70. Know thy consciousness to be all in all, and reject everything as false which appears to be otherwise. Again as everything is embodied in thy consciousness, there is nothing for thee to own or disown as thine and not thine. 71. Just as the ground grows the shoots of plants and their leaves and branches, so it is in the same manner, that our consciousness brings forth the shoots of all predicables (tatwas) which are inherent in it. (This means the eternal ideas which are innate in the mind, and become manifest before it by its reminiscence). 72. That which is a nonentity at first and last, is so also even at present; and it is by an error of our consciousness that we become conscious of its existence at any time. (This means the erroneous conception of all things, which are really _nil_ at all times). 73. Knowing this for certain, abandon your knowledge of reality and unreality; transcend over the knowledge of existence, and transform thyself to the nature of thy consciousness (to know thyself only); and then remain unconcerned with everything besides. (The transcendentalism of the subjective over objective knowledge). 74. The man who is employed in his business with his body and mind, or sits idle with himself and his limbs, he is not stained by anything, if this soul is unattached to any object. 75. He is not stained by the action which he does with an unconcerned mind; nor he also who is neither elated nor dejected at the vicissitudes of his fortune, and the success or failure of his undertakings. 76. He whose mind is heedless of the actions of his body, is never stained with the taint of joy or grief, at the changes of his fortune, or the speed or defeat of his attempts. 77. The heedless mind takes no notice of a thing that is set before the eyes of the beholder; but being intent on some other object within itself, is absent from the object present before its sight. This case of the absence of mind is known even to boys (and all man). 78. The absent minded man does not see the objects he actually sees, nor hears what he hears, nor feels what he touches. (So the sruti. “Who thinks of that, sees naught before him, nor hears aught that he hears”). 79. So is he who watches over a thing as if he winks at it; and smells a thing as if he has no smell of the same; and while his senses are engaged with their respective objects, his soul and mind are quite aloof from them. 80. This absence of mind is well known to persons sitting at their homes, and thinking of their lodging in another land; and this case of the wandering attention, is known even to boys and to ignorant people also.