Candi Bahal III

The Grand Traces of Hindu-Buddhist Heritage in Padang Lawas: History and Architecture of Candi Bahal III

Candi Bahal III is one of the archaeological gems located in the Padang Lawas Temple Complex, specifically in Bahal Village, Portibi District, North Padang Lawas Regency, North Sumatra. As part of the Candi Bahal group (consisting of Bahal I, II, and III), this site stands as a silent witness to the glory of the Vajrayana Buddhist civilization that once flourished in the interior of Sumatra between the 11th and 14th centuries AD. Unlike temples in Java which generally use andesite stone, Candi Bahal III displays unique characteristics with the dominant use of red bricks, reflecting the adaptation of local materials to monumental architectural styles.

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Historical Origins and Construction Era

The construction of Candi Bahal III is closely related to the existence of the Panai Kingdom, a kingdom whose name is recorded in the Tanjore Inscription (1030 AD) in South India. The inscription mentions the conquest of the "Pannai" region by Rajendra Chola I of the Chola Kingdom. Although it experienced attacks, this region remained an important religious center. Based on epigraphic analysis and architectural style, Candi Bahal III is estimated to have been built in stages, reaching its peak functionality in the 12th to 13th centuries AD.

This site is part of the "Padang Lawas" cultural landscape, which means "wide plains." This area was once a strategic trade route connecting the east coast of Sumatra with the interior. The existence of Candi Bahal III proves that Tantric or Vajrayana Buddhism had very strong roots here, where esoteric rituals were performed by monks and their followers.

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Architectural Characteristics and Construction Details

Candi Bahal III has its own uniqueness compared to its siblings, Bahal I and II. Although smaller in size compared to Candi Bahal I, its architectural details show extraordinary precision. The temple consists of three main parts: the base (batur), the body of the temple, and the roof.

The building structure is made of high-quality red bricks arranged using the rubbing technique (without modern cement mortar). The temple base is square-shaped with stairs on the east side. One of the distinctive features of Candi Bahal III is the presence of reliefs adorning the base. Unlike the narrative reliefs at Candi Borobudur, the reliefs at Bahal III are more decorative-symbolic, displaying motifs of lions and figures in dancing poses (yaksa) believed to be guardians of the sacred building.

The body of the temple has an empty space in the center (garbhagriha) which was once used to place statues of deities or other worship paraphernalia. The temple roof is cylindrical or stupa-shaped with multiple tiers, although most of its peak has collapsed due to age. The use of red bricks gives a reddish hue that contrasts with the surrounding tall grass, creating an iconic landscape.

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Historical Significance and Related Figures

Historically, Candi Bahal III is evidence of cultural syncretism. Although strongly imbued with the Vajrayana Buddhist nuance, there are artistic influences that indicate diplomatic and cultural relations with kingdoms in Java, especially Singhasari and Majapahit. Figures like King Kertanegara of Singhasari are believed to have influenced the spread of Tantric teachings to the Sumatra region through the Pamalayu Expedition.

Furthermore, the connection with the Chola Dynasty from India gives an international dimension to this site. The "biaro" architecture (local term for vihara/temple in Padang Lawas) reflects a blend of local Sumatran styles with South Indian artistic influences. Candi Bahal III functioned not only as a place of worship but also as a center for learning religious knowledge and a symbol of the political power of the Panai Kingdom in the Portibi region.

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Cultural and Religious Meaning

For the surrounding community and archaeologists, Candi Bahal III is a center of ancient spirituality. The Vajrayana school practiced here emphasizes meditation and complex rituals to achieve enlightenment. The placement of the temple near the Batang Pane River is not without reason; in Hindu-Buddhist tradition, water is considered a purifying element in every religious ceremony.

Uniquely, the local community, which is now predominantly Muslim, still respects the existence of this site as ancestral heritage. The term "Portibi" itself comes from the Sanskrit word "Pratiwi," meaning earth, indicating that this region has long been considered sacred land or prosperous land.

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Preservation Status and Restoration Efforts

The condition of Candi Bahal III had suffered severe damage due to natural factors and artifact looting during the colonial era. Restoration efforts were first carried out systematically by the Ministry of Education and Culture of the Republic of Indonesia in the 1970s and 1980s. This restoration aimed to restore the collapsed building structures and rearrange scattered bricks.

Currently, Candi Bahal III is under the supervision of the Center for Cultural Preservation (BPK) Region II. Although it has been restored, the main challenges faced are the weathering of red bricks due to extreme weather and the growth of moss. The local government of North Padang Lawas continues to strive to promote this site as a premier historical tourism destination to increase public awareness of the importance of preserving this world heritage.

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Unique Facts and Conclusion

One of the unique facts about Candi Bahal III is the discovery of remnants of wooden building foundations around the temple during archaeological excavations, indicating that this complex was once a settlement for priests equipped with permanent dormitories (vihara). The presence of the distinct "Lion" motif shows that local artists had their own interpretation of power symbols typically found in India.

As part of "Bumi Barumun," Candi Bahal III is more than just a pile of red bricks. It is a narrative of past glory, of how a community in the interior of Sumatra was able to build a magnificent monument that has endured for centuries. Its existence reminds us of Indonesia's rich historical diversity, where the Padang Lawas region was once one of the most important intellectual and spiritual centers in Southeast Asia. Preserving Candi Bahal III means preserving the nation's identity and appreciating the traces of civilization that have shaped the face of North Sumatra today.