The Love temple of Candi Plaosan

Dr Uday Dokrads

The temple complex is situated in Bugisan village, about a kilometer from Prambanan
temples. On the way, you would see Sewu temple on your left hand side. Candi Plaosan,
built by a Hindu prince for his Buddhist bride in Central Java .

A great love story began with an interfaith union between a Buddhist princess and a Hindu
prince. The site is officially called Candi Plaosan, a complex of Buddhist temples located in
Klaten, Yogyakarta, a short distance north of the Hindu temples of Prambanan. What makes
it truly unique is that both complexes were built by the same Javanese king.

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Looking toward the female viharn (monastery) from the one for males

There were once many more of these smaller Perwara shrines

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A TEMPLE FOR MEN, A TEMPLE FOR WOMEN

Like Prambanan, the sanctuary follows a square grid system with groups of smaller ancillary
shrines laid out in orderly rows. The buildings were constructed without mortar, their stones
quarried and precisely cut. A small number have been reconstructed, standing amongst piles
of gray andesite blocks yet to undergo restoration.

The temples are quite similar —but we’re pretty sure this is the one for men

At the center of Plaosan Lor, the two nearly identical structures were viharas, meaning they
were designed as Buddhist monasteries.Above the arched gate portal leading to the temple is
a Kala head whose gaping mouth symbolically swallows our mortal impediments and permits
passage into the sacred inner courtyard.Towering stalagmite-like spires crown the multistory
vihara, rising like the jagged peaks of Mount Meru, the holy mountain abode of the gods, and
a pair of mythical serpentine makara form the railings of the staircase leading to the
monastery — a small Kewpie-doll like dwarf figure stands within the creature’s gaping
jaws.The monument sits on a high rectangular stone podium with an apron that extends
several feet outward, forming a porch where visitors can circumambulate the structure. Its
exterior walls feature false windows, an architectural element meant to maintain symmetry on
the façade. These are embellished with distinctive Kala-makara ornamentation, but unlike the
ones above the gateways, these depictions of include a lower jaw with a wide mischievous
grin.

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 Kala is a giant who was born from Shiva’s sperm

Enshrined within the central hall are a pair of headless seated Bodhisattva statues, one that is
more or less a torso, presumably plundered and decapitated by relic thieves. An empty
pedestal between the pair possibility held an enthroned bronze Buddha.

seated statues of Bodhisattva, those who have reached enlightenment but remain behind to instruct others/
Some of the statues inside the temples are now decapitated

Intricately detailed reliefs of various demigods and deities adorn the exterior walls.
According to a theory presented by Nicholas Johannes Krom, head of the early 20th century
Dutch Archeological Society, the two vihara were sponsored by influential patrons and built
for male and female monastics — not as a tribute to love, as locals prefer to believe.

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Bas-reliefs line the exterior of Plaosan

The south-facing vihara depicts male figures, while the north depicts female figures. The
south temple was probably a monastery for Bhikkhu monks, while the north housed
Bhikkhuni nuns.

You can see the construction style in action: squares of interlocking stone/Deities and demigods adorn the
outer walls, which you can circumambulate on a platform

Whether or not Plaosan was constructed as a symbol of Pikatan’s devotion to Sri Kuhulunan
or as a display of political reconciliation to placate the Buddhist Sailendra Dynasty, it
certainly makes for an interesting story.

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 https://www.thenotsoinnocentsabroad.com/blog/beyond-prambanan-the-love-temples-of-plaosan

History of the temple:

Rikai Pikatan of Sanjaya dynasty ruled Medang Kingdom of Central Java from 838 to 850
A.D. He was a Hindu and constructed the Prambanan temple.His wife, Queen Sri Kahulunan
or Pramodhawardhani was the daughter of King Samarattunga of Sailendra dynasty. Queen
Sri Kahulunan embraced Buddhism and came to be known as Pramodhawardhani.The image
of Goddess Durga in Prambanan is said to be a reflection of the queen.Queen
Pramodhawardhani built Candi Plaosan in 842 with the support of her husband Rikai Pikatan.
No wonder you see a blend of both the religions here.
Some believed that the temple was built earlier and Rikai Pikatan with his short reign could
have only built the perwara temples. But the excavation of a gold sheet in 2003 with facts
written in Sanskrit strengthens the theory that the temple indeed was built during Rikai
Pikatan's reign.The temple has two complexes:

1. Candi Plaosan Lor ( In Javanese LOR means North)

2. Candi Plaosan Kidul. (Kidul is South)

Earlier they were one complex. During 8th to 12th century, many monasteries were built. An
inscription from Candi Plaosan states that many people came from Gujarat (India) due to
whom the temple was built.The construction of North and South complex
hypothesizes ubhato sangha or dual sanghas. Today there is just a road that divides the two
complexes.

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 The main figures are seen on the outside wall of the South temple while there are female
figures on the outside wall of North temple.The style and workmanship of figures very
closely resembles the work at Ajanta caves in India. Bhikkhuni(nuns)sangha was established
around that region in the 3rd century and this probably is the reason for the twin temples here
at Plaosan.

Twin temples
Plaosan Lor temple has two main identical temples (North and South). The one in left of the
picture, (North) and the other on the right (South). As I have already mentioned above
that ubhatho sangha or dual sangha had started by that time. This means that it was a
monastery for both bhikkhus and bhikkhunis.
1. The north temple was for bhikkhunis or female monks
2. south temple for bhikkhus or male monks.

That is why the outer wall of the South temple has reliefs of male figures while that of North
has female figures. The are temple surrounded by perwara temples

Spread over an area of 2000 square meters, the temples are surrounded on all sides by small
temples which are mostly in ruins. Also surrounding the temple is an artificial moat.

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 On entrance are row of perwara or ancillary temples with very few still intact.///main temple
of south

Dwarapalas:
Dwarapalas or dvarapala are guardians who protect the temple. They are usually fierce
looking. This feature is seen mostley in temples in India and South-East Asia.

dwarapala

Two fierce looking heavily built dwarapala or guardians with long moustache sit facing each
other in front of the temple. They are the height of a human being and sit with their left leg to

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the back, with a mace under the left hand. The right knee is up on which the right hand rests
holding a coiled snake.
Both sport a head gear, armlet and wear ear rings and a necklace. The hair must be long for
they are tied at the back.

The complex is surrounded by a wall and has two identical main temples adjacent to each
other surrounded by a cluster of temples. That is why these two temples are known as the
"twin temples".

twin temples
There are two big temples in this west facing complex. The temple which is in the south is
the southern temple and the other on the north is the northern temple.

Southern temple:
As I have already mentioned, southern temple was meant for bhikkhus or male monks

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Southern temple/Paduraksha or the entrance gate, it enters into a complex with two temples inside

The paduraksha gate is decorated with crowns above the kaal mukh. There are 3 gates, one
for entrance to each temple and one interconnecting gate between the two temples.

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 twin main temples of Plaosan Lor/ cluster of Perwara temples which surround the twin temples

On crossing the gate, the entrance to main temple is just in front. 8 steps lead to inside of temple

Similar to Buddhist Mandala concept, this temple too is constructed in three levels. As is
believed that the universe is divided into Kamadhatu, (kama: desire) where we are bound to
world of desires, rupadhatu, (rupa: form) where we abandon our desire but are still bound to
name and form and arupadhatu, (arupa: without any form) the ultimate where there is no
form or name.This concept is seen later in the construction of Borobudur. The world of
desires or kamdhatu is the lowermost tier or base. It is from ground to the entrance of temple.
Then from this platform to the roof of temple is rupadhatu and lastly from roof to pinnacle is
arupadhatu. The roof of the temple is adorned with 41 small stupas all around, a blend of
Hinduism and Buddhism architecture.

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 foot of the temple
The temple stands 60 meters above the ground.There are two levels in each temple. The first
or the ground level is accessible but the second one is not/makar can be seen on both sides of
the stairs

relief on the outer wall

There are 40 reliefs on the outside wall of temple. Twenty on the first level and twenty in the
upper level. Since the south temple was for bhikkhus, only male figures adorn the outside
wall.

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human sized Avalokiteshwara on side in tribhanga pose, the body is bent in neck, waist and legs and gives
a "S" formation. This greatly resembles the painting of Avalokiteshwara Padmapani at Ajanta caves,
India. Another interesting feature I noticed in the walls is there are faces which are enclosed surrounded
by trailing plants.

They represent the Bodhisattavas. Another feature is the variety of makars in the temple. Each one seems
different.Kaal mukh above a window. The window had images of Bodhisattva. The niche has impressions
of bars. There are different styles of makars in temple
North temple:There is a gate which connects the other temple in the north. the other temple,
both temples are connected to each other by an entrance gate.

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Mandapa:
On the north side of this temple is the mandapa with many Buddha images.

The mandapa is a rectangular courtyard with 22 Buddha images. It has no roof or walls.
Sadly, the images are in a very bad condition and what remains are just images without any
heads.The mandapa is accessed by 7 stairs from the west side. Stone indentations (arrow
pointing) in the courtyard point to it having pillars or wooden poles. It may have been used
for meditation purposes or as a place of offering.11 Buddha sit along east direction facing
west, while 5 are sitting on north with face towards south and 5 on south face north.It is very
difficult to analyze their hand position but all are sitting in Padmasana.

Perwara temples:
Perwara or complementary or ancillary temples surround the main temple building.

a perwara temple with kaalmukh at entrance/// Others in ruins

Two types of complementary or ancillary temples surround the twin temples. There are 174
temples out of which 58 are prasadhas and 116 are stupa perwara. Almost all the temples
are in ruins now. Just a few have been renovated.

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The innermost or the first row on east has 19 temples facing outwards towards east, 7 on
south facing south, 17 on west towards west and again 7 facing outwards towards north.
These perwara temples were called Prasadhas and originally housed images of Amitabha in
west, Aksobhya in east, Ratnasambhava in South and Amoghasidhi in north.

The second or middle row has 54 stupa shaped structures and 4 prasadhas at four corners.
The outermost row has 62 stupa perwara and 4 prasadhas at the four corners.

Stupa perwara, right in front and the Candi perwara or prasadha/// Prasadhas

1. Stupa perwara has a square base and on top is shaped in the form of a stupa.

2. The prasadhas have a square base with a small chamber and 3 stairs. The entrance has
a kaal makar on top.

The grounds of temple Plaosan Lor started renovation in 1962 but the temple was restored in
1990s. The 2006 earthquake did a lot of damage to the building, not only in bringing the

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stones down but also shifted the position of temple.Apart from this the looting by miscreants
has done more damage than the natural disasters. The last theft to Buddha's head was in 2010.

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