A questioner recounts a dating experience in India after living in the US for 20 years. On a date, his international credit card was declined twice. His date, who knew what was happening, did not offer to pay and instead went to the bathroom. The questioner felt embarrassed to ask for her help, as he wanted to project an image of being in control. Acharya Prashant responds by asking whether the man is disturbed by the lady's actions or his own. He explains that this incident is not merely personal but touches upon a vast area of human psychology, relationships, and economics. He notes that the female labor participation rate in India has been declining since the 80s and 90s, with more women opting to drop out of work. This dependence on men is a widespread phenomenon in India. Acharya Prashant elaborates that this situation involves both genetics and culture. Traditionally, women have been trained to be at home, and this idea has seeped deeply into their psyche. They believe it is a man's job to earn money and their job to run the household. This is a social idea, not a natural or universal one. The biological aspect, which he calls Prakriti (Physical Nature), has prepared the female body to be at the nest, to breed and raise offspring. When this biological urge combines with social training, it creates a viciously potent combination. He points out that from the woman's perspective, it was natural for the man to take care of the payment. He further explains that both the man and the woman were playing pre-scripted roles due to conditioning. The forces of conditioning cut both ways: just as women are trained to be homemakers, men are trained to be breadwinners. The questioner was hesitant to ask for help because he did not want to appear vulnerable or as someone who needs help, which he felt would make him "less of a man." Acharya Prashant asserts that when two people are just playing roles, love is not possible, as a conditioned being, like a machine, lacks the free will to love. He describes this societal dynamic as a distorted order of things, where the pure, natural self is totally obfuscated.