This rare, early and beautiful  Avalokitesvara is in a seated posture, likely dates to 7th-8th century Southeast Asia, most probably from the Malay proto-type kingdom of Srivijaya which encompassed Sumatra, South Thailand and the Malay Peninsula. The left shoulder is draped with raised knots, and the right shoulder is decorated with a blooming lotus with a red stone in the center.
Cast in bronze with silver in-laid eyes and the strong facial features with somewhat sharp angles, indicate North Indian influence. The double vitarka mudra – both hands raised in the exposition or teaching posture, is typically seen in Mon or Dvaravati buddhas of this period found in Thailand. Indeed, considerable innovations in religious iconography were developed during the Mon-Dvaravati period, of which the holding of both arms aloft is one. In India, the gesture was confined to the right hand only.
The Avalokitesvara’s robe stripe knotted flap of the robe rising up over the left shoulder. These is characteristic seen on many early Southeast Asian seated Buddhas which seem to derive from Indian prototypes.
The earlobes are elongated and decorated with ear-rings. There are three folds or creases on the neck. The Avalokitesvara also dress with necklace, bracelets and arm-pins.
They are silver-white eyes which represents boundless power and the ability to see into all the sufferings in the world. In the 7th and 8th centuries, Buddha statues inlaid with silver and gemstones were extremely rare and were reserved exclusively for royal nobles.
Buddhist bronzes in this period were also transported along the trade routes from both North and South India by Brahmanic scholars and monks intent on spreading Buddhism. Such bronze statues have been found in Southeast Asia which were obviously developed by local culture for their local styles. The earliest influence from India is believed to have come during the first to the 7th centuries, from such scholars and monks from India by indigenous coastal rulers wishing to have their power and legitimacy sanctified.  These scholars were able to introduce magical rites so that the position of the rulers could be elevated to that of god-kings. Indian mythology and iconography was introduced to provide the deification measures with better context, and the material culture of the coastal states was reshaped as a consequence.
This figure has a varying brown-green patina without any repairs.