The phala (fruit, result) of a sacrifice is implicit in the artha (meaning, purpose) of the sacrifice. Mimamsa school then argued that man is for the purpose of actions demanded by Vedic injunctions (apauruseya), and such subordination of man to rituals allows man to reach heaven. Other schools of Hinduism, such as Yoga and Vedanta schools, disagreed with Mimamsa school. They argued that rituals and sacrifice are means, not ends. Their emphasis shifted from rituals to effort and knowledge, from heaven to moksha, from freedom afterlife to freedom in this life, from human being as a cog in cosmic wheel to human being as an end in himself. For example, Aitareya Aranyaka recites: Thereafter came a flowering of the Shastraic literature on Artha and other aims of human beings: of dharma in Dharmashastras, of artha in Arthashastras, of kama in Kamashastras (Kamasutra being one part of the compendium). Different schools of Hinduism offer different perspectives on artha, just like dharma, karma and moksha. Most historical literature of ancient India from about 5th century BCE and after, interlaces all four aims of humans. Many Upanishads as well as the two Indian Epics – the Ramayana and the Mahabharata – discuss and use the words dharma, artha, kama and moksha as part of their respective themes. Even subhasitas, gnomic and didactic Indian literature from 1st and 2nd millennium CE, incorporate artha and other three aims of human life. Relative precedence between Artha, Kama and Dharma Ancient Indian literature emphasizes that dharma is foremost. If dharma is ignored, artha and kama – profit and pleasure respectively – lead to social chaos. The Gautama Dharmashastra, Apastamba Dharmasutra and Yājñavalkya Smṛti, as examples, all suggest that dharma comes first and is more important than artha and kama. Vatsyayana, the author of Kamasutra, recognizes relative value of three goals as follows: artha is more important and should precede kama, while dharma is more important and should precede both kama and artha. Kautiliya's Arthashastra, however, argues that artha is the foundation for the other two. Without prosperity and security in society or at an individual level, both moral life and sensuality become difficult. Poverty breeds vice and hate, while prosperity breeds virtues and love, suggested Kautiliya. Kautilya adds that all three are mutually connected, and one should not cease enjoying life, nor virtuous behavior, nor pursuit of wealth creation. Excessive pursuit of any one aspect of life