![Statue Of Avalokitesvara Chenrezig On Throne, [full Gold Plated]](https://handmadeexpo.com/pics/product/thumb/16930.jpg)
![Statue Of Avalokitesvara Chenrezig On Throne, [full Gold Plated]](https://www.handmadeexpo.com/pics/product/thumb/16930_0.jpg)
![Statue Of Avalokitesvara Chenrezig On Throne, [full Gold Plated]](https://www.handmadeexpo.com/pics/product/thumb/16930_1.jpg)
![Statue Of Avalokitesvara Chenrezig On Throne, [full Gold Plated]](https://www.handmadeexpo.com/pics/product/thumb/16930_2.jpg)
It is possible that we still have it with our suppliers but the price could be different from before.
Feel free to order. We will verify availability and inform you promptly.
Safe Payment
We accept Paypal, Money Transfer, Bank Transfer
Confidence
Protection covers your purchase and personal data.
Worldwide Delivery
We ship Worldwide, except Russia.Shipping cost US$25.2 for upto 0.5 kgs
Hotline
Talk to help line for your question on 9841267335The Statue Of Avalokitesvara Chenrezig On Throne, [full Gold Plated] has been crafted using the ceramic mold casting process, a modern approach that provides an alternative to traditional methods such as the lost-wax system or rubber molding. Also referred to as ceramic molding, this technique involves the creation of a ceramic mold to cast the statue. The process begins by making a precise and detailed wax model of the desired sculpture. The wax model is then coated with layers of ceramic material, creating a sturdy mold. Once the mold is complete, it is fired in a kiln, causing the wax to melt and escape, leaving behind a cavity that perfectly replicates the original sculpture. Molten metal is then poured into the mold, allowing it to fill the cavity and take on the desired form. Once cooled and solidified, the ceramic mold is carefully broken away, revealing the final metal statue. Read More . . .
The Statue Of Avalokitesvara Chenrezig On Throne, [full Gold Plated] has been crafted using the Ceramic mold casting process, a modern approach that provides an alternative to traditional methods such as the lost-wax system or rubber molding. Also referred to as ceramic molding, this technique involves the creation of a ceramic mold to cast the statue. The process begins by making a precise and detailed wax model of the desired sculpture. The wax model is then coated with layers of ceramic material, creating a sturdy mold. Once the mold is complete, it is fired in a kiln, causing the wax to melt and escape, leaving behind a cavity that perfectly replicates the original sculpture. Molten metal is then poured into the mold, allowing it to fill the cavity and take on the desired form. Once cooled and solidified, the ceramic mold is carefully broken away, revealing the final metal statue. Read More . . .
Compassion for others had always been regarded as a virtue in early Buddhism, but it had a somewhat subordinate place to wisdom. In Mahayana Buddhism, compassion received an equal emphasis with wisdom, perhaps because the Mahayana was more consciously universal and covered a wider sector of society. In this view of the world, all men and women, not just those leading a monastic life, could achieve nirvana.
The four arms and hands signify the four immeasurable:
Immeasurable loving kindness
Immeasurable compassion
Immeasurable joy
Immeasurable equanimity.
Chenrezig, the Bodhisattva of Boundless Compassion, is the very embodiment and realization of the four immeasurable. The four immeasurable are the vehicles through which Chenrezig benefits beings.
The first two, the inner arms, have palms joined at the heart, holding a sky-blue, and wish fulfilling jewel. This symbolizes that in whatever way Chenrezig manifests to benefit beings, the quality of Chenrezig's mind is never separate from the all-pervasive primal wisdom.
In the outer right hand, Chenrezig is holding crystal beads and moving them the way we use a mala to count mantras. This symbolizes that there is not one moment when Chenrezig does not benefit beings. Like the steady movement of counting the beads, Chenrezig is continuously benefiting sentient beings and turning the wheel of enlightened activity.
In the outer left hand, Chenrezig holds a lotus flower. This symbolizes that in benefiting sentient beings, Chenrezig manifests in whatever forms are necessary in accordance with the mental capacities, circumstances, and aptitudes of sentient beings. Chenrezig may appear in any of the different realms, such as the hell realm or the hungry ghost realm. However Chenrezig may appear, he remains free from any of the worldly stains of the various realms of life, the way a lotus flower growing in a swamp appears free of the stain of the mud. The left hand of Chenrezig, holding the flower, symbolizes that stainlessness.
All the various features of this image have meaningful connections to the wonderful qualities of Chenrezig, and by focusing on these details as we visualize the image in the meditation, we can gradually awaken our own awareness of those same qualities in ourselves.
Kalu Rinpoche said, "One does not think of the deity's body as solid or material, made of flesh and blood like one's ordinary body, or made of metal or stone like an idol. One thinks of it as appearance that is inseparable from emptiness, like a rainbow or like a reflection in a mirror."
The particular wonderful qualities that Chenrezig manifests for us are just the ones we need to get more in touch with, as aspects of our own nature, if we want to become an enlightened Buddha, or even if we just want to become a truly compassionate person. We and the image of Chenrezig are two extremes we have flesh and blood bodies, but not as much compassion as we would like to have, and Chenrezig has a body made of rainbows, and boundless impartial compassion. When we put those two extremes together, in the Chenrezig meditation, we move in the direction of manifesting as a being with a physical body, a body of rainbow light and unlimited compassion.
Various aspects of the form we visualize remind us of the most important qualities of this particular manifestation of awakened mind, the qualities we are trying to connect to.
In visualization practice we imagine ourselves to be a Buddha, in this case the Buddha of Compassion, Avalokiteshvara. By replacing the thought of yourself as you, with the thought of yourself as Avalokiteshvara, you gradually reduce and eventually remove the fixation on your personal self, which expands your loving kindness and compassion, toward yourself and toward others, and your intelligence and wisdom becomes enhanced, allowing you to see clearly what someone really needs and to communicate with them clearly and accurately.
Avalokiteshvara, Chenrezig is the embodiment of that unselfish urge to look upon each other as loving equals. If you are in need of guidance in healing, unity, unselfishness, or the mastering of fears, you may meditate on the qualities of Avalokiteshvara, Chenrezig {as above}, say the mantra" Om Mani Padme Hum".
In most religious traditions one prays to the deities of the tradition in the hopes of receiving their blessing, which will benefit one in some way. In the Vajrayana Buddhist tradition the blessing and the power and the superlative qualities of the enlightened beings are not considered as coming from an outside source, but are believed to be inborn, to be aspects of our own true nature. Avalokiteshvara, Chenrezig, and his love and compassion are within us.
His Holiness The Dalai Lama said, "Thus the six syllables, "Om Mani Padme Hum", mean that in dependence on the practice which is in indivisible union of method and wisdom, you can transform your impure body, speech and mind into the pure body, speech, and mind of a Buddha."
Saddharma Puṇḍarīka Sūtra (Lotus Sūtra)
Kāraṇḍavyūha Sūtra
Prajanaparmita Hṛdaya Sūtra (Heart Sūtra)
Mahākaruṇā Dhāranī Sūtra (Nīlakaṇṭha Dhāraṇī)
Avalokitesvara Ekādaśamukha Dhāraṇī Sūtra
Cundī Dhāraṇī Sūtra
The Lotus Sūtra is generally accepted to be the earliest literature teaching about the doctrines of Avalokiteśvara. The Universal Gateway of Avalokitasvara Bodhisattva This chapter is devoted to Avalokitasvara, describing him as a compassionate bodhisattva who hears the cries of sentient beings, and who works tirelessly to help those who call upon his name. A total of 33 different manifestations of Avalokitasvara are described, including female manifestations, all to suit the minds of various beings. The chapter consists of both a prose and a verse section. This earliest source often circulates separately as its own sūtra, called the Avalokitasvara Sūtra and is commonly recited or chanted at Buddhist temples in East Asia.
In the Tibetan tradition, Avalokiteśvara is seen as arising from two sources. One is the relative source, where in a previous eon (kalpa) a devoted, compassionate Buddhist monk became a bodhisattva, transformed in the present kalpa into Avalokiteśvara. That is not in conflict, however, with the ultimate source, which is Avalokiteśvara as the universal manifestation of compassion. The bodhisattva is viewed as the anthropomorphised vehicle for the actual deity, serving to bring about a better understanding of Avalokiteśvara to humankind.
Seven forms of Avalokiteśvara in Tibetan Buddhism:
Amoghapāśa: not empty (or unerring) net, or lasso.
Vara-sahasrabhuja-locana / Sahasrabhujasahasranetra: 1000-hand and 1000-eye,
Hayagriva: with the head of a horse
Ekadasamukha: with 11 faces
Cund
Cintamani-cakra: wheel of sovereign power
Arya Lokiteśvara: the Holy sovereign beholder of the world (loka), a translation of īśvara, means "ruler" or "sovereign", holy one.
Modern scholarship
Western scholars have not reached a consensus on the origin of the reverence for Avalokiteśvara. Some have suggested that Avalokiteśvara, along with many other supernatural beings in Buddhism, was a borrowing or absorption by Mahayana Buddhism of one or more Hindu deities, in particular Shiva or Vishnu (though the reason for this suggestion is because the current name of the bodhisattva not the original one.)
The Japanese scholar Shu Hikosaka on the basis of his study of Buddhist scriptures, ancient Tamil literary sources, as well as field survey, proposes the hypothesis that, the ancient mount Potalaka, the residence of Avalokiteśvara described in the Gandavyuha Sutra and Xuanzang's Records, is the real mountain Potikai or Potiyil situated at Ambasamudram in Tirunelveli district, Tamil Nadu. Shu also says that mount Potiyil/Potalaka has been a sacred place for the people of South India from time immemorial. With the spread of Buddhism in the region beginning at the time of the great king Aśoka in the third century B.C.E., it became a holy place also for Buddhists who gradually became dominant as a number of their hermits settled there. The local people, though, mainly remained followers of the Hindu religion. The mixed Hindu-Buddhist cult culminated in the formation of the figure of Avalokiteśvara
In Theravada, Lokeśvara, "the lord, ruler or sovereign beholder of the world", name of a Buddha; probably a development of the idea of Brahmā, Vishnu or Śiva as lokanātha, "lord of worlds". In Indo-China especially it refers to Avalokiteśvara, whose image or face, in masculine form, is frequently seen, e.g., at Angkor. The name Lokeśvara should not be confused with that of Lokesvararaja, the Buddha under whom Dharmakara became a monk and made forty-eight vows before becoming Amitabha Buddha.
Mantra of Avalokitesvara
You may also want to read the related articles :
Service of Filling and blessing in Statue | Altering Finishing in StatueAt Handicraft Seller, we believe in providing a seamless and user-friendly experience to our valued customers. While our website is not an online shopping platform, we have incorporated a shopping cart system to simplify the process of sending us your inquiries. Please follow the steps below to place your order:
Step 1: Browsing the Selection
Explore our website to discover a delightful array of authentic Nepali handicraft products.
Click on the products you are interested in to view detailed descriptions and images.
Step 2: Adding Items to Your Inquiry Cart
To express your interest in a particular product, click the "Add to Inquiry Cart" button associated with that item.
The shopping cart will accumulate your selected products, providing a convenient way to organize your choices.
Step 3: Reviewing Your Inquiry Cart
Once you have finished selecting the items you wish to inquire about, review your "Inquiry Cart" to ensure accuracy.
Step 4: Sending Your Inquiries
Proceed to submit your inquiries by clicking the "Submit Inquiry" button.
A form will prompt you to provide your contact details, the selected products, and any specific queries you may have.
Step 5: Communicating through Email
As we do not have an automated payment system, we will conduct the business process through email.
Our team will review your inquiries and respond via email, offering further assistance and guidance.
Step 6: Clarifying Details and Finalizing Your Order
Engage in direct communication with our team to clarify any additional information or customization requests.
Once you are satisfied with the details, we will provide you with payment instructions and confirm the order.
Step 7: Completing the Transaction
Make the payment through the designated method as provided in the email.
After receiving the payment, we will process your order and prepare it for shipment.
Step 8: Shipping and Delivery
We offer worldwide shipping for all our products.
Once your order is dispatched, we will provide you with shipping details and tracking information.
Step 9: Receiving and Enjoying Your Handicrafts
Wait for your exquisite handicrafts to arrive at your doorstep.
Unpack and revel in the beauty and craftsmanship of your chosen Nepali treasures.
Contacting Us
If you encounter any complications while submitting your inquiries or need further assistance, please feel free to contact us.
Preferably, reach out to us through mobile communication applications or email for prompt responses and support.
We hope this straightforward ordering process ensures a delightful and satisfying experience with Handicraft Seller. Thank you for choosing us to connect you with the rich heritage of Nepali handicrafts.
Return Policy
We have a 7 days money back policy but buyer have to pay the return shipping charges.
Shipping
- Shipping cost USD US$25.2 for upto 0.5 kgs
- We ship Worldwide, Except Russia and India.
- The deliver duration varies for international Shipping location. We normally dispatch the product in 2 -3 business days. Else Buyer will be infromed Personally about the shipping.
of Jambhala, 
of Jambhala, 
Stupa, Buddhist Statue, 
Stupa, Buddhist Statue, 
of Yellow Jambhala, 
of Yellow Jambhala, 
of Garuda, 
of Garuda, 
Lakshmi, Hindu Handmade Statue, 
Lakshmi, Hindu Handmade Statue, 
Marici, Tibetan Statue, 
Marici, Tibetan Statue, 
of Green Tara 
of Green Tara 
of Simhamukha Yogini, Senge Dongma, 
of Simhamukha Yogini, Senge Dongma, 
Manjushree, Buddhist Miniature Statue, 
Manjushree, Buddhist Miniature Statue, 
Chenrezig, Buddhist Miniature Statue 
Chenrezig, Buddhist Miniature Statue 
