2005.3.A-C Buddha Muchalinda

Portable metal sculptures played an important role in both the Hindu and Buddhist art of Southeast Asia. In Buddhism, the commission of any image of the Buddha or other Buddhist figure allowed the patron an opportunity to acquire merit for himself or for those to whom he dedicated the piece. The acquisition of merit through good deeds is the customary manner in which the lay believer can better himself in his next life, for the concept of reincarnation is integral to Buddhist belief. Sculptures such as this crowded the altars and storerooms of the Buddhist temples of the region. 

The most common Buddhist image in both Mahayana Buddhism (practiced in Cambodia into the 13th century), and the Theravada Buddhism now practiced in Cambodia, is the Buddha. Sculptures of the Buddha seated under a seven-headed serpent are first found in Dvaravati sculpture of Thailand in the 8th century, and became popular in Khmer art of the 10th century. Various interpretations have been given to this representation. The earliest and most common interpretation of this subject matter is that it represents the story of the naga king Muchalinda, who protected the historical Buddha as he meditated unaware of the terrible storm that swirled around him. More recent interpretations suggest that this form of the Buddha manifests the dharmakaya (law body), sambhogakaya (serene bliss body), and the nirmanakaya (transformation body), and that the coils of the serpent represent the three worlds or the three jewels (Buddha, Dharma, sangha).

The serene Buddha sits in sattvasana, holding his hands in the meditation gesture (dhyana mudra). His downcast eyes allude to his meditative state, while his adornment suggests royalty. One unusual (though not unknown) aspect of this particular Buddha is the fact that he wears monk's robes beneath his jewelry. The naga heads also differ from the more common snakelike heads in their dragon appearance. Still, the style of the sculpture, the proportions of the Buddha, and the overall treatment of jewelry and naga place the piece firmly during the Bayon period of Jayavarman VII. 

Cambodia (nation): TGN: 1000109

bronze: AAT: 300010957

Bayon: AAT: 300019136

twelfth century (dates CE): AAT: 300404504

thirteenth century (dates CE): AAT: 300404505

Jayavarman VII: AAT: 300019175

Buddha: AAT: 300262950

Buddhism : AAT: 300073738

devotional objects: AAT: 300234144

dragons (mythical beings): AAT: 300375726

jewelry: AAT: 300209286

karma (Buddhist doctrinal concepts): AAT: 300404702

meditation: AAT: 300264363

monks: AAT: 300025765

Mudras: AAT: 300386143

reincarnation: AAT: 300073437

religious objects: AAT: 300234098

robes: AAT: 300209852

serpents (snakes/Serpentes suborder): AAT: 300250870

sitting (seated): AAT: 300263970

storms: AAT: 300054734

symbolism: AAT: 300055865

Temples: AAT: 300007595

n.d.: William H. Wolff (1906-1991), New York

 
n.d.: Klaus G. Perls (d. 2008) and Amelia Perls (d. 2002), New York

1995: Sotheby's New York, September 21, 1995, no. 96

n.d.: Private collection

By 2004: Carlton Rochell Ltd, New York

2005: Dallas Museum of Art, Cecil and Ida Green Acquisition Fund, purchased from above [1] 

The main source for this provenance is the object summary for cat. 8, Buddha Muchalinda, in the exhibition catalogue Icons of Devotion: Indian and Southeast Asian Art, Jeanne de Guardiola Callanan and Carlton C. Rochell, Jr., published by Carlton Rochell Ltd, New York, 2004. Exceptions and supporting documents are noted. 

[1] See the acquisition proposal signed by Anne Bromberg of the Dallas Museum of Art, dated December 6, 2004, copy in Dallas Museum of Art Collections Records object file. 

Apply to objects where number equals 2005.3.A-C