When all three viz., Dharma, Artha, and Kama together, the former is better than the one which follows it, i.e., Dharma is better than Artha, and Artha is better than Kama. But Artha should be always practiced by the king, for the livelihood of men is to be obtained from it only. Again, Kama being the occupation of public women, they should prefer to the other two, and these are exceptions to the general rule.
Indian logician, author of Kama Sutra
Vātsyāyana, also spelled Vatsayana, is an ancient Indian philosopher, known for writing the Kama Sutra, the most ancient book in the world on human sexuality. He lived in India during the second or third century CE, probably in Pataliputra (modern day Patna). He is not to be confused with Pakṣilasvāmin Vātsyāyana, the author of Nyāya Sutra Bhāshya, the first preserved commentary on Gotama's Nyāya Sutras. His name is sometimes erroneously confused with Mallanaga, the prophet of the Asuras, to whom the origin of erotic science is attributed.
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Vatsyayana
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In order to convince the narrator that woman enjoys sex more intensely than man Vatsayana offers a few mythological examples. For example, Lord Shiva "on insulting a procession of barren women was cursed by the women with a change of sex. Later transformed back into his original state but now familiar with both men and women he is said to have dictated Dattaka’s text to that great teacher of erotics.
...showing the difference between men and women in their enjoyment of sex, Vatsyayan offers a good deal of information about human sexuality in general, Vatsyana offers a taxonomical picture of men and women as far as their genitals are concerned....Vatsyana talks of the hare man, the bull man and the stallion...similarly according to the width and depth of the vulva, he speaks of gazelle woman, the mare woman and the elephant woman.
The 'Aphorisms on Love' by Vatsyayana, contains about one thousand two hundred and fifty slokas or verses, and are divided into parts, parts into chapters, and chapters into paragraphs. The whole consists of seven parts, thirty-six chapters, and sixty-four paragraphs. Hardly anything is known about the author.
The whole subject of embracing is of such a nature that men who ask questions about it, or who hear about it, or who talk about it, acquire thereby a desire for enjoyment. Even those embraces that are not mentioned in the Kama Shastra should be practised at the time of sexual enjoyment, if they are in any way conducive to the increase of love or passion. The rules of the Shastra apply so long as the passion of man is middling, but when the wheel of love is once set in motion, there is then no Shastra and no order.
After reading and considering the works of Babhravya and other ancient authors, and thinking over the meaning of the rules given by them, this treatise [Kama Sutra] was composed, according to the precepts of the Holy Writ, for the benefit of the world,... while leading the life of a religious student at Benares, and wholly engaged in the contemplation of the Deity. This work is not to be used merely as an instrument for satisfying our desires...
The work being written in parts by different authors was almost unobtainable and, as the parts which were expounded by Dattaka and the others treated only of the particular branches of the subject to which each part related, and moreover as the original work of Babhravya was difficult to be mastered on account of its length, Vatsyayana, therefore, composed his work in a small volume as an abstract of the whole of the works of the above various authors.
Man, the period of whose life is one hundred years, should practice Dharma, Artha, and Kama at different times and in such a manner that they may harmonize, and not clash in any way. He should acquire learning in his childhood; in his youth and middle age he should attend to Artha and Kama, and in his old age he should perform Dharma, and thus seek to gain Moksha, that is, release from further transmigration.