Janavashya of Kallarasa

A Brief Note on Kannada Erotic Work Janavashya

by Jyotsna Kamat
First Online: June 01, 2004
Page Last Updated: January 02, 2012
Ancient Karnataka boasts of several texts on scientific subjects like veterinary
science, medicine, horticulture, science of rains, cooking etc. Hence it is not
surprising that at least six works on erotics have been identified. Like music, dance
and drama, erotics was considered a field of science as well as an art form.
'Janavashya' (a.k.a. Janavasya) ascribed to Kallarasa, is a Kannada work of 15th
century. It is based more on 'Ratirahasya' of Kakkoka in Sanskrit, written in 13th
century than on Kamasutra. Kakkoka was more popular than Vatsyayana, the writer
of Kamasutra.

Kamashastra of Vatsyayana the oldest treatise on erotic science in

the world, is a work of 1st century A.D. Being written in aphoristic
form it was difficult for laymen to understand. Simpler works based
on it appeared subsequently. Important and better known is
'Ratirahasya'. Rati is wife of God Kama. 'Rati' in Sanskrit stands for
copulation as well. Preference is given to Rati instead of Kama her
divine husband, indicating thereby, the leading role of a woman in
love-play.
'Ratirahasya' became immensely popular. It is translated in many
Indian languages besides Arabic, Persian and Turkish. Kallarasa tried
to make his work more homely. The inquisitive young wife asks her

husband to teach her lessons in love. It is in narrative form. The

husband responds to query in a methodical way.
The work is divided into thirteen chapters. The subjects dealt are
traditional but simpler and convincing. The classification of women
into four categories. This is to help arousal. Nuances of gestures and
touches, importance of foreplay, various postures, ways of winning a
partner, role of courtesans and need for medication to have healthy
sex, are noteworthy.
Kallarasa describes twelve ways of hugging and twelve ways of
kissing. Description of an ideal bedroom and requirements are
mentioned.
As regards postures, it may be remembered that several temples in
Karnataka have erotic poses on the outer walls, proving that they
were in vogue. In an age of polygamy (at times polyandry as well),
kings, nobles and aristocracy had to cope with large harems. One
man was obliged to please more than on partner and had to develop
techniques to please all simultaneously! Postures after animals like
bull, elephant, deer, hare and even frog were in vogue. Such
postures helped individuals with special leanings and bodyconstitution, to derive complete sexual satisfaction.
Though courtesans were recognized as essential part of high society
and necessary evil, extra marital (paradara) relations were
forbidden. It is rather to educate people and guard women against
evil forces. The author justifies inclusion of the topic on courtesans.

'Janavasya' was composed mainly for the welfare of the society as a

whole. The ultimate goal of human life was liberation (moksha) of
the soul and after dharma and artha, kama or fulfillment of all types
of desire contributed to healthy family life. Since healthy families
contributed to the strong state, right from Manu's days, a
householder's life and its requirements was given prime importance
in Hindu society.
'Janavasya' is in old Kannada. The text is proficiently edited by G.G.
Manjunath of Mysore University. It is brought out as a publication of
Center of Kannada studies of Mysore University after a critical and
comparative study of seven available palm-leaf scripts. It would
have been more helpful if prose translation in modern Kannada was
also included. Fortunately, prose version of Kakkoka's 'Ratirahasya'
by an anonymous writer of the 19th century is included in the book.
This helps in a comparative study of Janavashya and Ratirahasya