Khajuraho, a UNESCO World Heritage Site, is a famous tourist and archaeological site known for its sculptured temples dedicated to Shiva, Vishnu, Jain patriarchs, and others. Khajuraho was one of the capitals of the Chandela kings, who from the 9th to the 12th century CE developed a large realm, which at its height included almost all of what is now Madhya Pradesh state. Khajuraho extended over 21 sq. km and contained about 85 temples, built by multiple rulers mostly between 950 to 1050. In the 12th century the Chandelas, in a period of chaos and decline, abandoned Khajuraho and moved to hill forts elsewhere. Khajuraho puttered along until the 14th century (Ibn Batuta was impressed by its temples) but was afterwards largely forgotten and overtaken by jungles, which probably saved it from the desecration that Muslim conquerors sometimes inflicted on Hindu monuments. In 1838 a British army captain, TS Burt, employed by the Asiatic Society in Calcutta, came upon information that led him to the rediscovery of the complex of temples in the jungle in Khajuraho.
Of the 85 original temples—most constructed of sandstone—about 20 are still reasonably well preserved. Both internally and externally the temples are richly carved with excellent sculptures that are frequently sensual and often sexually explicit. The temples are divided into three complexes—the western is the largest and best known, containing the magnificent Shaivite temple Kandariya Mahadev, a 31m high agglomeration of porches and turrets culminating in a spire. Khajuraho's name derives from the prevalence of khajur, or date palms, in the area.
There are many theories explaining the real reason for incorporating erotic art with the temples. One of the most popular theories is that they were meant to provide education about earthly desires. During the medieval era, young boys were sent to hermitage and practice bramhacharya till reaching maturity. The sculptures were meant to educate them about grahasthahram.
Yet another theory states that they were meant to represent kama (desire) as the third purushartha (aim of life). The sculptures are also accredited to the rise of the Tantric cults during that time. However, several experts reject these theories.
However, the most credible explanations for the erotic sculptures at Khajuraho are as follows:
1. Sign of happiness, prosperity and auspiciousness: During the medieval era there was a common belief that having erotic sculptures were considered alankaras or decorative motifs, protective and auspicious. This hypothesis is based on the authoritative religious texts like the Shilpashastras and the Brihat Samhita. According to the Brihat Samhita, mithunas (couples), goblins, creepers and erotic sculptures were meant to be carved on the temple door to bring in good luck and as a sign of auspiciousness.
2. Mock the Ascetics: Yet another theory explaining the old erotic art at Khajuraho states that the coital couples represent ascetics as well as people from the royal class. It is also believed that the sculptures of couples participating in the orgies are scenes imagined by the artists. Also, it is also said that the artists used ascetics in sensuous and passionate moods as a way to mock the extreme Tantric sects that rose during that era.
3. Code Language: According to experts, the erotic figures were used as a code language to convey Tantric doctrines and non-communicable experiences. For e.g. A sculpture wherein a washerwoman clings to an ascetic may look erotic and sensuous for the layman. However, in the Tantric language, the washerwoman represents the Kundalini energy that has ascended up to the chakras i.e. the neck of the ascetic. Thus, the erotic sculptures have a deeper meaning related to the Tantric cult.
4. Conceal the Magico-Propitiory Yantra: According to the architectural text of the Shilpa Prakasha, every temple must have a Kamakala Yantra strategically placed to protect it from evil spirits and natural calamities. However, the Yantra, which is basically a set of lines drawn symmetrically, must not be visible to the lay man. Thus, a few erotic sculptures with the head down posture were made corresponding to the lines of the Yantra and superimposed on it.
5. Non-duality: It is possible that the erotic sculptures symbolically represent the union of two opposing forces or energies like, inhalation and exhalation, in a timeless state of non-duality.
The erotic art at Khajuraho is considered to be the pinnacle of love and passion. However, during the period between 900 – 1300 AD most Hindu, Jain and Buddhist temples across western and southern India comprised of erotic art.
However, at other temples, these sculptures were carved at the plinth level, below the eye level and thus did not get noticed. It is only at Khajuraho that these sculptures were so prominently displayed on the main wall of the temples
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