The bodhisattva's form and features are continuations of the Pala style, but the meditation strap may illustrate the continuation of earlier Kashmiripracticesin Tibetan Buddhism. Such meditation straps are found in Kashmiri sculptures dating to the 7th and 8th centuries and in Tibetan paintings of the 16th century and later. There were some sectarian differences between the type of Esoteric Buddhismpracticedin Kashmir, which focused on the worship of Vairochana and four other buddhas, and that practiced in the Pala kingdom, which centered on texts such as the Kalachakra Tantra. Both forms of Esoteric Buddhism were followed in Tibet, and it would be interesting to determine whether or not the representation of meditation straps in Tibetan art illustrates sectarian differences in the practice of the religion.
The long inscription written along the base of the lotus suggests that this sculpture was either commissioned by or made by a Nepali living in Tibet. The inscription has been translated by John C. Huntington as: 'Om Svasti all seeing best god of gods Avalokiteshvara / At the ceremony of the Chomo Sheep miracle the learned [or skillful] Nepali,Aphajyoti, made/ The consecrated offering of this beneficial deva under the [direction of] the perfected Tibetan Padma Bangrgyal / Because of this virtuous [action] [may] all beings quickly receive enlightenment / Mangalam [benefaction].' Theinscription refers to Padma Bangrgyal (1497-1542), implying that this type of image reflects the teachings of this monk. It also suggests a date in the 15th or 16th century, which is in keeping with the dense treatment of the lotus pedestals on the base.