Acharya Prashant addresses a question about how to know if the sense of doership has been eliminated, especially when one feels that things are just happening on their own. He begins by clarifying that for a common person, actions are not happening naturally from their true nature (swabhav), but are driven by their conditioning (prakriti) and impressions (sanskar). To call this 'natural' is a significant mistake. Acharya Prashant points out a contradiction in the questioner's statements. If the sense of doership is truly gone, then the question of what to do next should not arise, as there is no 'doer' left to ask. He suggests that the sense of doership might not have even fully arisen yet. A person who is deeply unconscious also lacks a sense of doership and does things without taking responsibility, often calling their actions 'natural'. The sense of doership, he explains, is about taking responsibility and having a sense of duty. Before it can be eliminated, it must first arise properly. The process of transcending doership involves first experiencing bondage, then developing the sense of doership to say, "I will cut these bonds," and making every possible effort to do so. When one has done everything they can, they realize that the final step is not accomplished by their own doing but happens through grace. This is when the sense of doership dissolves. He uses an analogy of climbing 99 steps oneself, after which one is granted wings for the final flight. This is the true dissolution of doership, which is different from the state of an inert or lazy person who claims to be a non-doer. The true non-doer is one who has performed all possible actions to their utmost limit. Finally, Acharya Prashant advises the questioner to first learn to perform the right actions by observing their own condition, weaknesses, and bondages, and then engaging in intense action (ghor karma) to address them. The goal (lakshya) is paramount; the goal itself provides the inspiration and power to achieve it. If the goal is small, the effort will be half-hearted. The mind, though small, desires the infinite. Therefore, until one makes the highest possible thing their goal, the mind will not be settled. He concludes that desire can be the cause of both bondage and liberation; a small desire will ruin you, while a great desire will set you free.