#Doership
Quotes about doership
Doership is a concept that delves into the essence of taking initiative and responsibility in one's actions. It represents the proactive spirit of individuals who not only dream but also take tangible steps to turn those dreams into reality. This idea is deeply rooted in the belief that true fulfillment comes from being an active participant in shaping one's destiny, rather than a passive observer. People are drawn to quotes about doership because they serve as powerful reminders of the potential within each of us to effect change and make a meaningful impact. These quotes inspire us to embrace our roles as creators of our own lives, encouraging us to overcome inertia and take decisive action. In a world where distractions and doubts often cloud our paths, the wisdom encapsulated in doership quotes can reignite our motivation and clarity, urging us to move forward with purpose and determination. Whether you're seeking a spark to ignite your next project or a gentle nudge to keep pushing through challenges, the theme of doership resonates with anyone who values the transformative power of action.
The 'pure' (shuddha) state is on the opposite shore to the 'auspicious-inauspicious' (shubha-ashubha)state. There is no 'sense of doership' (kartabhaav) there. If one realizes that, 'I am not the doer,' then he can become free.
No one is an independent doer of this world, but rather an instrumental doer. No 'wholesale' doer has ever been born. Even the Lord is not the doer of this world. If the Lord were to become the doer, then He would have to become the sufferer!
Where there is 'doing', the absolute Self (Parmatma) does not exist and where the absolute Self exists, there 'doing' does not.
The one experiencing the bitterness is in fact the doer. The doer is itself a vikalp (a false notion of 'I am this').
The one who has nothing left 'to do (karvapanu)', has nothing left 'to suffer' (bhogavvapanu). Karmic bondage is not due to the sufferer (bhokta), it is due to the doer (karta)!
The awareness as the doer has not gone, that is why the awareness as the sufferer prevails. That is why the kashays (anger-price-deceit-greed) persist. Once the awareness as the doer is dispelled, the awareness as the sufferer ceases to exist, then the kashays go away.
When circumstance comes together, one says, "I did it." And what about when the cirumstances do not come together?!
It is only the human being who possesses the awareness that 'I am the doer' and wherever he becomes the doer, there the dependence (upon God) is broken. To such a person God says, "Hey, if you are going to do it, then you are free and I am free." Then what do you and God have to do with one another?
If you believe God (Ishwar) to be the doer, then why do you believe yourself to be doer?