 The author of the Kārikā makes use of an analogy often exploited in classical Indian philosophy, of the union of the lame and the blind who happen to encounter each other and decide to cooperate for their mutual benefit which is to reach their desired destination (metaphorically liberation). The lame man (soul) mounts the shoulders of the blind man (matter) and directs both to the desired destination. And, just as the blind man and the lame man part company when they reach their mutual destination, so do soul and matter. Creation of an individual person results from the desire to perceive and experience prakṛti and her manifestations in the form of sensual pleasures derived from material objects. Creation is more properly understood as evolution of prakṛti to reveal her many forms to the soul for the sake of his enjoyment, even though the union of prakṛti and puruṣa is eternal. Bondage results in the soul being tricked by the various forms of prakṛti especially the ego-sense (ahaṃkāra) and the physical body to the extent of identifying with these material forms as part of the soul. This identification results in the soul forgetting its true nature and being totally spell-bound by prakṛti and the many pleasures afforded by material forms. This forgetfulness results in alienation of the soul which causes in unhappiness and misery. Most of us, ordinary persons, are in fact in this situation. But because the enjoyment of the material forms and the union of matter and soul is tainted with suffering and pain, persons seek liberation. The way out for an individual person is to dispel the delusion of the soul by developing the right kind of psychical conditions. The right kind of psychical development requires proper moral and religious training though it may take an inordinately long time, possibly many rebirths. The end of the delusion also means the end of bondage and with it goes all unhappiness and misery. Liberation of the soul consists in indifference towards the manifestation of prakṛti and with it the renunciation of many sensual pleasures and material objects. The puruṣa thus returns to its native enlightened state of bliss. (For an elaborate account of such a delusion and its consequences, see the Śāntiparvan of the Māhābhārata, Chapter 302 (verse 41–49) and Chapter 303).