In the Tibetan Buddhism, Karma Kagyu sect is regarded one of the most popular and famous principles. The kagyu lineage starts from the first Karmapa. Duisum Khenpa. Prior to mention about Karmapa, it is essential to brief regarding Karma tradition.

The Kagyupa are the “command lineage’ where “ka” meaning “speech” refers so the oral instruction of the Guru to his pupil, this relationship of the two being of special importance in this order, and described as the relationship of a spiritual father and son. The spiritual lineage of the Kagyupa usually beings with the Adi Buddha under the name of Vajradhara (Tib, Dorjey Chhang) or sometimes it begins with the Heruka or tutelary diety (Yidarn) chakrasamvara (Tib, Khorlo Demchook) together with his Dakini consort Vajrayogini (Dorjey Phagmo).

The chief disciple and successor of Milarepa was originally known as Takpo Lhajey, Lhahjey of Takpo district in Eastern Tibet but later, from the name of his hermitage and also as being a reincarnation of king Tsrongsen Gompo, he was called Gompopa. “The man of Gompo” (1079-1153). In his earlier life Gompopa learned medicine, married the daughter of a local chieftain, and had children, but, after his wife, son, and daughters all died of a pestilence, he became a monk of the he Kadampa order. At the age of thirty two he heard from ars of Milarepa, and made a long journey to find him and became his disciple. Under Milarepa, Gompopa received the initiation of a Vajraguru and was ordained as a fully qualified teacher of Tantra. Gompopa was the author of a number of works, notably “The jewel ornament of liberation” and the precious rosary.

Together the Indian Tilopa and Naropa and the Tibetan Marpa, Milrepa and the Gompopa were the major teachers in the development of the Kagyupa school and Gompopa is considered the founder in particular of the Kagyupa as a monastic order. The kagyupa are not, however, a single monastic order but rather a whole group of sub-orders, each a part of the larger school but each with its own special emphasis and its own head monastery. Of these sub-orders we may name seven which arose in the later half of the centuries, three which are known as “Great” which arose through the work of Gompopa’s three greatest immediate successors Duisum Khenpa, Phakrnotupa, and Takpo Gomtshul, and four which are “lesser” which arouse through the work of four of Phakmotupa's disciple.

The Karma Kagyu tradition founded by 1st Karmapa. Duisum Khenpa in the 11th century. The history of the Karmapa tradition witnesses this fact that this order follows hermit practices, meditation in caves, and observance of strict monastic rules and discipline.

Tshurpu monastery, in the eastern Tibet is the main seat of the Karmapa lineage. In 1959, due to the political problems in Tibet, its holiness the 16th Gyalwang Karmapa Rigpe Dorjey went to Sikkim where he established the chief centre of the Karma Kagyu sub-order. After passing away the 16th Karmapa, the 17th Karmapa Urgen Thinley has been reincarnated.

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