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Welcome to Handmade Handicraft
At Handmade Handicraft, we prioritize simplicity, reflected in our user-friendly website design. We have streamlined the process so everything you need is just a click away.
While our website does not support online shopping, we've incorporated a convenient shopping cart system to assist you in sending us your inquiries. Please note, we do not process payments on our site. All transactions will be handled via email, respecting the inquiries you submit.
Should you encounter any issues while submitting your inquiries, please contact us via mobile app, email, or follow the procedure outlined below. We've provided documentation to guide you through the selection process.
Good selecting Procedure
In every product you will find Order Now and Quick Inquiry buttons, they are the two process of sending us your enquiry.
For Business ordering standard quantity
This website has been designed to incorporate retail and wholesale pricing in one place. You can increase or decrease the quantity based on which you will be provided with suitable prices instantly.
For Business ordering Bluk quantity [Above 100 pcs]
This is not a direct shopping website. So no payments are needed for placing an order. Please feel free to send us an order for the product you are interested in, mentioning the approximate quantity. Based on which we will send you a wholesale price quotation.
Selling on ETSY discount
This discount is offered to ensure our prices remain highly competitive across all platforms, including Etsy. We aim to provide the best value for our customers, so we adjust our pricing to stay in line with market trends. By doing so, we continue to uphold our commitment to being the leading provider of high-quality Nepali handicrafts at the best prices.
Discount is scheduled to end on 2024-12-26 Which is 35 Days from now
Shakyamuni Buddha
The ancient Sanskrit term 'Buddha' translates to 'awakened' or 'supreme awareness', closely linked with 'Bodhi' denoting enlightenment. Gautama Shakyamuni, born around 563 BCE in Lumbini (now Nepal), epitomizes compassionate understanding and enlightened consciousness. His teachings centered on understanding desire's role in perpetuating suffering, a theme resonating across Hinduism, Jainism, and related faiths. He emphasized how greed, selfishness, and possessiveness obscure higher awareness, perpetuating suffering among the sick, hungry, elderly, and impoverished. Gautama's serene image stands in contrast to Western ideals of materialism and outward pride, advocating for inner enlightenment as the path to alleviating worldly suffering.
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Iconography The idea of freeing the self (ourselves) from material world & the realisation of the supreme self is a theme common to Indian Philosophy. This is why word associated with the liberation such as Moksha, Samsara ( cycles of suffering), Karma & Nirvana are common to Hinduism , Jainism & Sikhism. The difference between these three schools of thought is twofold, 1. How this freeing of the self is attained & 2. What the nature of this freedom 'is'. That is what state of being freed or partly freed actually feels like or how it can be described.
Gautama is painted with golden skin sitting in a lotus seat [Skt. Padmasana] also called the meditative seat [Skt. Dhyanasana] & upon a white moon disc which represents the male principle of method which itself is upon a lotus throne. His left hand touches the ground in what is called bhumisparse mudra which symbolises his own recognition of enlightened mind in one of the most iconic images in all Buddhism. The palm always faces inwards. His feet are deliberately drawn level with one another & enlarged, being specific marks of a Buddha. His right hand supports an alms bowl [Skt. Patra], containing the liquid elixir of eternal life. Somehow the simple image of the bowl reflects his overwhelming humility & kindness. He wears the traditionally maroon gold monk's patched robe [Skt. Samghati] made of twenty five pieces of cloth which the first Buddhist monks sewed together. The Buddha has a green nimbus and blue aureole around his body signifying the highest level of understanding. Siddhartha is surrounded by Pink Lotuses [Skt. Padma]. This kind of lotus is connected with loving kindness & a flowering of pure consciousness. The closed bud to his right side represents the past or originating mind, the blooming flower represents the present & the buds represents the future Buddha Maitreya and forthcoming realisations. His elongated earlobes depict his royal connection; his knotted black hair & topknot symbolise his abandonment of worldly possessions; the dot [Skt. Urna] on his brow on the command chakra [Skt. Ajna] represents his transcendent wisdom, the 31st mark of a Buddha.
Life Story
Gautama was born c.563 BCE Lumbini, today in Nepal Died c.483 BCE Kushinagar in India. within the Sakya kingdom in Nepal. He family names were variously called Gautama [Skt. 'Best Cow'] & surname Shakyamuni [Skt. meaning 'Sage of the Shakyas'] The name Gautama is linked with a person called Maharshi [Eng. victorious on earth] Gautama who was an ancient seer. Maharshi Gouthama descendents adopted his surname. During his life he was as often called Gautama Tathagata, as Gautama Siddhi-hatha as Gautama Buddha. It was in recognition of his spiritual accomplishments he was called Siddhartha & relates to why Gautama is a Hindu avatar. The lineage of 23 Buddhas were for the majority drawn from Janapada Kings & high ranking Brahmins.
He studied Buddhist Ideas in several locations in Kashmir & Northern India which to may seem a contradiction in terms, this is because to many Gautama Buddha is what Buddhism is. There are in fact two basic schools of thought. 1. That Gautama is recognised for his enlightened reasoning who according to Theravada Buddhism was the 28th Buddha. 2. That he is the Supreme Buddha [Skt. Sammasambuddha] of our age & that he is the be all & end all of Buddhist Doctrine, & closely follow his progress or 'life story' & to how he in how became full awoken. In Hinduism he is considered to be the ninth avatar of God Vishnu.
At the age of 29 Siddhartha left his palace in order to meet his people. Despite his father's effort to remove the sick, aged & impoverished, Siddhartha encountered an old man. Disturbed by this, when told that all people would eventually grow old by his charioteer Channa, variously, a diseased man, a decaying corpse, and an ascetic. Deeply depressed by these sights, he sought to overcome old age, illness, and death by living the life of an ascetic. He left his palace leaving behind this royal life to become a mendicant. Siddhartha left Rajagaha and practised under two hermit teachers. After mastering the teachings of Alara Kalama Siddhartha was asked by Kalama to succeed him, but moved on.
He then became a student of Uddaka Ramaputta, but although he achieved high levels of meditative consciousness and was asked to succeed Ramaputta, he was still not satisfied with his path, and moved on. He initially became as ascetic but then After asceticism and concentrating on meditation and Anapana-sati (awareness of breathing in and out), Siddhartha is said to have discovered what Buddhists call the Middle Way- a path of moderation away from the extremes of self-indulgence and self-mortification.
Gautama thus journeyed to Deer Park near Varanasi (Benares) in northern India, he set in motion the Wheel of Dharma by delivering his first sermon to the group of five companions with whom he had previously sought enlightenment. They, together with the Buddha, formed the first sangha, the company of Buddhist monks. For the remaining 45 years of his life, the Buddha is said to have traveled in the Gangetic Plain, in what is now Uttar Pradesh, Bihar & southern Nepal, teaching to an extremely diverse range of people, from nobles to outcaste street sweepers, mass murderers such as Angulimala & cannibals such as Alavaka. The sangha travelled from place to place in India, expounding the dharma.
2nd Commentary Gautama's entire Teachings revolve around: The Principle of the Three marks of existence; 1. Dukkha (Sanskrit: du?kha): That all beings suffer from all situations due to unclear mind. 2. Anicca (Sanskrit: anitya): That all things are impermanent. 3. Anatta (Sanskrit: anatman): That the perception of a constant "self" is an illusion. Gautama considers the arising of this suffering, & explains that this is caused by a misunderstanding of phenomena (the world around us) which is impermanent [Anicca] which he then related to the illusion of the ego, which is actually nothing but an illusion. [Anatta]. He shows that by understanding the nature of the suffering, & specifically its arising, we can alleviate this or extinguish it altogether.
Commentary
The Principle of the Four Noble Truths: that suffering is an inherent part of existence; that the origin of suffering is ignorance and the main symptoms of that ignorance are attachment and craving; that attachment and craving can be ceased.
1.To live means to suffer, because the human nature is not perfect and neither is the world we live in. During our lifetime, we inevitably have to endure physical suffering such as pain, sickness, injury, tiredness, old age, and eventually death; and we have to endure psychological suffering like sadness, fear, frustration, disappointment, and depression. Although there are different degrees of suffering and there are also positive experiences in life that we perceive as the opposite of suffering, such as ease, comfort and happiness, life in its totality is imperfect and incomplete, because our world is subject to impermanence. This means we are never able to keep permanently what we strive for, and just as happy moments pass by, we ourselves and our loved ones will pass away one day, too.
2. The origin of suffering is attachment. The origin of suffering is attachment to transient things and the ignorance thereof. Transient things do not only include the physical objects that surround us, but also ideas, and -in a greater sense- all objects of our perception. Ignorance is the lack of understanding of how our mind is attached to impermanent things. The reasons for suffering are desire, passion, ardour, pursuit of wealth and prestige, striving for fame and popularity, or in short: craving and clinging. Because the objects of our attachment are transient, their loss is inevitable, thus suffering will necessarily follow. Objects of attachment also include the idea of a "self" which is a delusion, because there is no abiding self. What we call "self" is just an imagined entity, and we are merely a part of the ceaseless becoming of the universe.
3. The cessation of suffering is attainable. The cessation of suffering can be attained through nirodha. Nirodha means the unmaking of sensual craving and conceptual attachment. The third noble truth expresses the idea that suffering can be ended by attaining dispassion. Nirodha extinguishes all forms of clinging and attachment. This means that suffering can be overcome through human activity, simply by removing the cause of suffering. Attaining and perfecting dispassion is a process of many levels that ultimately results in the state of Nirvana. Nirvana means freedom from all worries, troubles, complexes, fabrications and ideas. Nirvana is not comprehensible for those who have not attained it.
4. The path to the cessation of suffering. There is a path to the end of suffering - a gradual path of self-improvement, which is described more detailed in the Eightfold Path. It is the middle way between the two extremes of excessive self-indulgence (hedonism) and excessive self-mortification (asceticism); and it leads to the end of the cycle of rebirth. The latter quality discerns it from other paths which are merely "wandering on the wheel of becoming", because these do not have a final object. The path to the end of suffering can extend over many lifetimes, throughout which every individual rebirth is subject to karmic conditioning. Craving, ignorance, delusions, and its effects will disappear gradually, as progress is made on the Noble Eightfold Path will lead to the cessation of attachment and craving and therefore suffering.
Padmasambhava : Brief Introduction
Padmasambhava was a historical teacher who is said to have converted Tibet to Buddhism. He was a renowned scholar, meditator, and magician, and his mantra suggests his rich and diverse nature. Padmasambhava Means The Lotus-Born, was a sage guru from Oddiysna who is said to have transmitted Vajrayana Buddhism to Bhutan and Tibet and neighboring countries in the 8th century. In those lands, he is better known as Guru Rinpoche ("Precious Guru") or Lopon Rinpoche, or, Padum in Tibet, where followers of the Nyingma school regard him as the second Buddha. He said: "My father is the intrinsic awareness, Samantabhadra. My mother is the ultimate sphere of reality, Samantabhadri. I belong to the caste of non-duality in the sphere of awareness. My name is the Glorious Lotus-Born. I am from the unborn sphere of all phenomena. I consume concepts of duality as my diet. I act in the way of the Buddhas of the three times."
Iconography The khatvanga, a danda with three severed heads denoting the three kayas (the three bodies of a Buddha: the dharmakaya, sambhogakaya, and nirmanakaya), crowned by a trishula and dressed with a sash of the Himalayan Rainbow or Five Pure Lights of the Mahabhuta is a particular divine attribute of Padmasambhava and intrinsic to his iconographic representation.
His two eyes are wide open in a piercing gaze. On his body he wears a white vajra undergarment and, on top of this, in layers, a red robe, a dark blue mantrayana tunic, a red monastic shawl decorated with a golden flower pattern, and a maroon cloak of silk brocade. He has one face and two hands.
In his right hand, he holds a five-pronged vajra at his heart; and in his left, which rests in the gesture of equanimity, he holds a skull-cup in the centre of which is a vase of longevity filled with the nectar of deathless wisdom. Cradled in his left arm is a three-pointed khatvanga representing the consort Mandarava. On his head, he wears a five-petalled lotus hat. Wrathful and smiling, he blazes magnificently with the splendour of the major and minor marks. He is seated with his two feet in the royal posture.
Life Story According to tradition, Padmasambhava was incarnated as an eight-year-old child appearing in a lotus blossom floating in Lake Dhanakosha, in the kingdom of Oḍḍiyāna, traditionally identified with the Swat Valley of South Asia in present-day Pakistan. His special nature was recognized by the childless local king of Oḍḍiyāna and was chosen to take over the kingdom but he left Oḍḍiyāna for Northern parts of India. In Rewalsar, known as Tso Pema in Tibetan, he secretly taught tantric teachings to Mandarava who was the local king's daughter. The king found out and tried to burn him but it is believed when the smoke cleared he was intact and in meditation. The king offered Padmasambhava his kingdom and Mandarava. He left with Mandarava and later in Maratika cave in Nepal, after practicing secret tantric consort rituals, Amitayus appeared and they both achieved immortal bodies in the form of the living rainbow body of the Great Transference which is completely different and much rarer than a dead body dissolving into light or the more usual rainbow body of a living yet mortal human as sometimes still achieved by Dzogchen practitioners of Padmasambhava's terma. So both Padmasambhava and Mandarava are still believed to be alive and active in Phowa Chenpo form by their followers. She and Padmasambhava's other main consort, Yeshe Tsogyal who was responsible for hiding his numerous terma later in Tibet became fully enlightened. Many thangkas and paintings show Padmasambhava in between them.
His fame became known to Trisong Detsen, the 38th king of the Yarlung dynasty, and the first Emperor of Tibet (742–797), whose kingdom was beset by evil mountain deities. The king invited Padmasambhava to Tibet where he used his tantric powers to subdue the evil deities he encountered along the way, eventually receiving the Emperor's wife, identified with the dakini Yeshe Tsogyal, as a consort. This was in accordance with the tantric principle of not eliminating negative forces but redirecting them to fuel the journey toward spiritual awakening. In Tibet he founded the first monastery in the country, Samye Gompa, initiated the first monks, and introduced the people to the practice of Tantric Buddhism.
Padmasambhava had five major female tantric companions, the so-called 'Five Wisdom Dakinis' (Wylie: Ye-shes mKha-'gro lnga) or 'Five Consorts.' In Padmasambhava's biography - they are described as the five women "who had access to the master's heart", and practiced tantric rites which are considered to have exorcised the previous demons of Tibet and converted them into protectors of the country.' They were: Mandarava of Zahor - the emanation of Vajravarahi's Body; Belwong Kalasiddhi of (North-West) India - the emanation of Vajravarahi's Quality, Belmo Sakya Devi of Nepal; the emanation of Vajravarahi's Mind, Yeshe Tsogyal of Tibet; the emanation of Vajravarahi's Speech and Mangala or Tashi Kyedren of "the Himalayas" - the emanation of Vajravarahi's Activity.
In Bhutan he is associated with the famous Paro Taktsang or "Tiger's Nest" monastery built on a sheer cliff wall about 500m above the floor of Paro valley. It was built around the Taktsang Senge Samdup (stag tshang seng ge bsam grub) cave where he is said to have meditated in the 8th Century. He flew there from Tibet on the back of Yeshe Tsogyal, whom he transformed into a flying tigress for the purpose of the trip. Later he travelled to Bumthang district to subdue a powerful deity offended by a local king. Padmasambhava's body imprint can be found in the wall of a cave at nearby Kurje Lhakhang temple.
Padmasambhava also hid a number of religious treasures (termas) in lakes, caves, fields and forests of the Himalayan region to be found and interpreted by future tertöns or spiritual treasure-finders. According to Tibetan tradition, the Bardo Thodol (commonly referred to as the Tibetan Book of the Dead) was among these hidden treasures, subsequently discovered by a Tibetan terton, Karma Lingpa.
Tantric cycles related to Padmasambhava are not just practiced by the Nyingma, they even gave rise to a new offshoot of Bön which emerged in the 14th century called the New Bön. Prominent figures of the Sarma (new translation) schools such as the Karmapas and Sakya lineage heads have practiced these cycles and taught them. Some of the greatest tertons revealing teachings related to Padmasambhava have been from the Kagyu or Sakya lineages. The hidden lake temple of the Dalai Lamas behind the Potala called Lukhang is dedicated to Dzogchen teachings and has murals depicting the eight manifestations of Padmasambhava. Padmasambhava established Vajrayana Buddhism and the highest forms of Dzogchen (Mengagde) in Tibet and transformed the entire nation.
On Padmasambhava's consort practice with Princess Sakya Devi from Nepal it is said: "In a state of intense bliss, Padmasambhava and Sakyadevi realized the infinite reality of the Primordial Buddha Mind, the All-Beneficent Lord (Samantabhadra), whose absolute love is the unimpeded dynamo of existence. Experiencing the succession of the four stages of ecstasy, their mutual state of consciousness increased from height to height. And thus, meditating on Supreme Vajrasattva Heruka as the translucent image of compassionate wrathful (energized) activity, they together acquired the mahamudra of Divinity and attained complete Great Enlightenmen
Mantra of Padmasambhava
Oṃ Āḥ Hūṃ Vajra Guru Padma Siddhi Hūṃ
(Om Ah Hum Vajra Guru Padma Siddhi Hum)
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Chenrezig : Brief Introduction
Of all the deities in Mahayana Buddhism, the bodhisattva Avalokiteshvara, Chenrezig, is one of the most celebrated. He is the lord gifted with complete enlightenment, who refrains from entering the blissful state of nirvana to remain here below and save the living being of the earth. This devotion to the salvation of others emphasizes profound compassion.
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.
Iconography Avalokiteshvara, Chenrezig, is visualized in many forms, with various numbers of faces and arms, and various colors and ornaments. He sits on a lotus and the flat disc of the moon, with another moon disk behind him, reflecting his total purity. Two of his four arms are joined in the prayer position holding the wish fulfilling gem. In his other left hand he holds a lotus flower and in his other right hand, a crystal mala (rosary), which he is using to count the repetitions of his mantra, "Om Mani Padme Hum", Hail to the Jewel in the Lotus, which liberates all beings from suffering. He wears the silks and ornaments of a Bodhisattva, representing all his special qualities, and the soft skin of an antelope over his shoulder, symbolizing his complete freedom from violence. He smiles with deep understanding, love and compassion as his eyes look upon all beings.
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.
Practicing of Avalokiteshavara The image of Chenrezig that is visualized in the meditation practice is not a real person who happens to be perfect in every imaginable way. It is an image, an imaginary form with wonderful qualities. Chenrezig glows in the dark, Chenrezig even glows in the daylight.
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."
Mantra of Avalokitesvara
Om mani padme hum
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About Elector Gold Plating
The Shakyamuni Buddha 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.
The process begins with the thorough cleaning and preparation of the object to be plated. A layer of silver plating is first applied to create a base. Subsequently, the object is submerged in a solution containing gold ions, while an electric current is passed through the solution. The gold ions are attracted to the surface of the object, forming a layer that can be polished to achieve a smooth and radiant finish.
The Full Electro Gold plated finishing offers several advantages, including affordability and high-quality results. In Nepal's handicraft industry, this method of gold plating is gaining popularity due to its ability to produce exquisite and long-lasting handicraft items. Skilled craftsmen employ their expertise to ensure that the gold plating is of the utmost quality, resulting in beautiful and durable Shakyamuni Buddha products.
By choosing the Full Electro Gold plated finishing, you can enjoy the luxurious and captivating allure of gold, enhancing the aesthetic appeal of the Shakyamuni Buddha product while ensuring its longevity and enduring beauty.
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Ceramic Molding System
The Shakyamuni Buddha 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.
Contrary to common assumptions, this statue of Shakyamuni Buddha is not only created through the ceramic mold casting process but is also 100% hand-finished in Nepal. Skilled artisans in Nepal bring their expertise and attention to detail to add the final touches and refine the sculpture by hand. The city of Patan, renowned for its artistic heritage and craftsmanship, takes pride in being the place where this statue is entirely made. This adds a touch of authenticity and cultural significance to the artwork, as it carries the essence of the artistic traditions and craftsmanship of Patan. The combination of the modern ceramic mold casting process, the meticulous hand-finishing in Nepal, and the artistic legacy of Patan ensures that this statue of Shakyamuni Buddha is a unique and captivating piece of art.
