The Kama Sutra of Vatsayayana | Page 7

1 say: Religious ordinances should not be observed, for they bear a future fruit, and at the same time it is also doubtful whether they will bear any fruit at all. What foolish person will give away that which is in his own hands into the hands of another? Moreover, it is better to have a pigeon today than a peacock tomorrow; and a copper coin which we have the certainty of obtaining, is better than a gold coin, the possession of which is doubtful.

Answer
It is not so. 1st. Holy Writ, which ordains the practice of Dharma, does not admit of a doubt.
2nd. Sacrifices such as those made for the destruction of enemies, or for the fall of rain, are seen to bear fruit.
3rd. The sun, moon, stars, planets and other heavenly bodies appear to work intentionally for the good of the world.
4th. the existence of this world is effected by the observance of the rules respecting the four classes of men and their four stages of life. 2

5th. We see that seed is thrown into the ground with the hope of future crops.
Vatsyayana is therefore of opinion that the ordinances of religion must be obeyed.
Objection 3
Those who believe that destiny is the prime mover of all things say: We should not exert ourselves to acquire wealth, for sometimes it is not acquired although we strive to get it, while at other times it comes to us of itself without any exertion on our part. Everything is therefore in the power of destiny, who is the lord of gain and loss, of success and defeat, of pleasure and pain. Thus we see that Bali 3 was raised to the throne of Indra by destiny, and was also put down by the same power, and it is destiny only that call reinstate him.

Answer
It is not right to say so. As the acquisition of every object presupposes at all events some exertion on the part of man, the application of proper means may be said to be the cause of gaining all our ends, and this application of proper means being thus necessary (even where a thing is destined to happen), it follows that a person who does nothing will enjoy no happiness.
Objection 4
Those who are inclined to think that Artha is the chief object to be obtained argue thus. Pleasures should not be sought for, because they are obstacles to the practice of Dharma and Artha, which are both superior to them, and are also disliked by meritorious persons. Pleasures also bring a man into distress, and into contact with low persons; they cause him to commit unrighteous deeds, and produce impurity in him; they make him regardless of the future, and encourage carelessness and levity. And lastly, they cause him to be disbelieved by all, received by none, and despised by everybody, including himself. It is notorious, moreover, that many men who have given themselves up to pleasure alone, have been ruined along with their families and relations. Thus, king Dandakya, of the Bhoja dynasty, carried off a Brahman's daughter with evil intent, and was eventually ruined and lost his kingdom. Indra, too, having violated the chastity of Ahalya, was made to suffer for it. In a like manner the mighty Kichaka, who tried to seduce Draupadi, and Ravana, who attempted to gain over Sita, were punished for their crimes. These and many others fell by reason of their pleasures. 4

Answer
This objection cannot be sustained, for pleasures, being as necessary for the existence and well being of the body as food, are consequently equally required. They are, moreover, the results of Dharma and Artha. Pleasures are, therefore, to be followed with moderation and caution. No one refrains from cooking food because there are beggars to ask for it, or from sowing seed because there are deer to destroy the corn when it is grown up.
Thus a man practising Dharma, Artha and Kama enjoys happiness both in this world and in the world to come. The good perform those actions in which there is no fear as to what is to result from them in the next world, and in which there is no danger to their welfare. Any action which conduces to the practice of Dharma, Artha and Kama together, or of any two, or even one of them, should be performed, but an action which conduces to the practice of one of them at the expense of the remaining two should not be performed.

Footnotes
1 These were certainly materialists who seemed to think that a bird in the hand was worth two in the bush.
2 Among the Hindoos the four classes of men are the Brahmans or priestly class, the Kshutrya or warlike class, the Vaishya or agricultural and mercantile class, and the Shoodra or menial class. The four stages