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.
AnswerIt 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 3Those 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 Bali3 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.
AnswerIt 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 4Those 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
AnswerThis 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
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By PanEris
using Melati.
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