Ghosh, B.

English

Apollo (Cambridge)

The XIV Gyalwa Karmapa-His Divine Personality B. Ghosh The sad demi ~e of XVI Gyalwa Karmapa has created considerable vCllum in the Buddhist world. H. H. created great impact in the minds of his world wid( follo~ ers of the order. H. H. late lamented Gyalwa Karmapa emanated in the world of Tibet at a turbulent period of Tibetan history when the whole humanity first witnessed the total ft'arful destruction of first Introductory World War, 1914-1918, owing mostly for scientific and technological advancement and resultant discovery of vast destructive weapons. The world in the wilderness had some solace due to existence of oasis of spiritual giant all over the world.H.H. was born in the world, which was just arising Ollt of the vast ruins ot psychological disbalanee, facing ideological conflict-this was the yoar 1924. The supreme head of Siddha of Kargyu school was born at Denkhok in Dc:rgye [Khalll.-Eastem Tibet] on the full moon day of the sixth month of the Male-wood mouse year corresponding to 1924. It may be noted here that the Gyalwa Karmapa's reincarnation lineage started from first Karmapa Dhusum Khytnpa, as in the case of the previous Karmapa. H. H. wa<; also discovered and recognized thl"Ough the will left by his predecessor predicting his next incarnation. As a child Recognition of Karmapa he displayed tremendous natural spiritual insight and received complete meditative trammg and practice traditional for a Gyalwa Karmapa. The Gyalwa Karmapa is the enlightened embodiment of all the Buddhas and Bodhisattavas that have recreated themselves for over eight hundred years to continue the work on earth for the well-being of all sentient beings. Here we are not going to t'laborate his life and various activities to understand this divine p,rsonalities he represents. From 1924 to [981 the divine personality of H.H. blazed with actions, 35 it is unimaginable how he established a spiritual link throughout the world establishing numerous Dharma Chakra Centres Establishment of Dharma Chakra Centres in many countries within a short span of time, with dedicated efforts of limited and devoted incarnate Lamas and devotees and admirers. H.H. devoted his whole life for propagation of Dharma, peace and harmony of the world. To understand properly H.H. Karmapa's personality we must know the origin: of the Buddhist Siddha school which he commanded for long. This historically and spiritually important school of Siddhas has an important place in Buddhism. Th'~ Tamric practices (Sadhanas ) and sublime doctrine fi'om the primordial Buddha Vajradhara (Rdo-rje-hchang) transmi tted the esoteric teaching Origin of Kagyu to Tilopa. The fr male divinil ies, MKhah-hgromas sect are said to have been responsible for the communication. First transmission of doctrine was by Dakinis to Khyenpo, the second to a Bengali ascetic THopa 975 A. D. from Buddha Vajradhara and Tilopa communicated the same to Naropada (Tib. Narota, Naropa, Naro) who was a Junitor of Nalanda Mahavihara 1039 A.D. He communicated the sublime teaching to his Tibetan disciple Marpa (Marpa Lotsawa --Marpa the Translator) 1012-96 A. D. and Marpa passed on th~~ esoteric doctrine to celebrated Introduction of Siddha Tibetan wizard turned Yogi-Milarepa,the Cotton-school in Tibet Clad Mila, Nampa preached six different kinds or doctrine, popularly known in Tibet a~ "Naro Chos Drug" six do.::trine of Naropa. Bhutanese hKah-brgyud-hbrugpa text mentions the Kagyupa sect, It is stated therein that in its earlier period Marpa, Mila and successive disciples wore white robes and that is why, they were called"White Ones" rom the word "dKar" meaning Conotation of the "White". It may be recalled' that the white name robes in ancient times were distnctive garb of the Yogins (NaJjorpa) in Tibet. The word"dKar" it appears to has been replaced by the word"bKah"meaning "Command", has 3G been adopted. The term bKah-brgyud means "Oral Tradition", the succession of those who transmitted the orally available teaching of the Master-The Buddha Vajradhara and the like. Let us now mention the names of the sects and sub-sects that arose out of the Kagyupa sect. The following are the ditlerent sects and sub-sects: l. Shangspa bKah brgyud Sects and Sub-sects 2. Dwagpo bKah brgyud of the school 3. Karma bKab brgyud 4. Hbahram bKah brgyud 5. Phagmo bKah brgyud From Karma bkah rgyud (No.3) arose the followig suh-sects-tht> Black· hat sub-sect and the Red-hat sub-sect. Fo!lowging sub-sects issued out from the Phagmo-bKah brgyud (No.5) Hbrigullg sub.sect, Staglung sub-sect, Khro Phu sub-sect, Hbrugpa sub.sect, Smartsang sub-sect, Yelpa sub-~ect, Gyab-bzang sub.sect and Chujgseb sub-sect. We have already mentioned the transmission of the esoteric oral teaching from Buddha Vajradhara to Milarepa. Next in the line is the Milarepa's celebrated and learned disciple Choje Gampopa, a great exponent of Buddhi"t philosophy and meditation, who was Recognition of first Karmapa by Gampopa the Guru of first Karmapa Dhusum Khyenpa (1110-1193 A. D.) It was Gampopa, who recognised Dhusum Khyenpa as first Karmapa, a manifestation of Avalokitesvara, whose existence has been prophesised by Buddha himself in the Samadhirajasutra. He laid special emphasis on meditation within the Kagyu order. Etymologically Karmapa means one who manifests the action-aspect of all the Buddhas. The late lamented Gyalwa Karmapa, Rang-hbyung-rig-pai rdo-rje, was the 16th in the suecession of incarnation. He embodied, represented and guided the accumulated Etymological meaning spiritual energy. According to tradition the of Karmapa Karmapa has been universally reputed to have passed and demonstrated in action the supreme spiritual power of predicting their next birth of the sllcceeding A\'alaras. Prior to their demise, on each successive occasion, the plediction :17 provided full informati)Q, suc:h a~, tile oa'ne~ of the would-h~ parents, the place, dalt' and time of birth. It is also well-known that the present one had left behind some indications of forthcoming reincarnation. Throughout his divine life extending from 1924 to 19£11, fJ.H. blazed Iikl: the ('[escent moon difussing smiling fragment to whomsoCVfl, who sat near his holy feet, and generously offered 100'ing kindress to humnity at large. Karmapa was an un parallel and unique divine and majestic personality in a human garb. It was after H.H entered into final sublime Samadhi, his entier divine personality was revealed to us by H.H the Dalai Lama with other reincarnated Tibetan lamas. This has Prayers for Kl1'mapa, been beautifully and tangibly manifested in spontan-prompt reincamat!on eous prayers offered by nine lamas for prompt reincarnation during the funeral cen:monies, which took place on 25th day of 10th Tibetan month corresponding to 20th, December 1981. It may be pointed out here that nine incarnated Lamas composed most appealing religious prayers, individually indicating complete theory of Trikaya concept and reincarnation thereof. It would not be out of place to discms briefly the Buddha-Kaya concept for clear understanding the Karmapa as an embodiment of supra-mundane cosmic manifestation as celestial Bodhisattava and mundane human Buddha. The Central concept cf Mahayana lies in Ille Trikaya - thrre bcdies of Buddha and Bodhisattva, along with the conception of Prajna and Karuna. The Hinayanist reveres Buddha as a superior Trikaya Doctrine human being (Narasimha), who attained perfection of wisdom in Ihis life through accumulated merit arising out of Punya and Jnana of his past lives. In PaJi tradition he has also lokottara (Supra-mundane) brsides mundane form. The Mahayanist conceives Buddha in three forms: (a) Nirmana-Kaya (creative body), as Sakyamuni who revealed twelve deeds and entered into Nirvana, (b) Sambhoga-Kaya (enjoyment bod}), as Buddha ideal, who enjoyt'd a refulgent body and preached to the Bodhisattvas (enlightened beings) and (c) Dharma-Kaya (transcendental form) the supreme being comprising all dharmas, the e;sen('c of wisdom and compassion. context that conception of Tulku It may be pointed out :n this (sprul-sku) III Tibetan answers to tbat of the Nil manakaya 38 The Buddha in Kaya concept i~ not completely three different entities three aspects of one Buddha concept. From absolute universal poiut ()r view, he is the transcendent, Dharmakaya; from the point of view of ideality he is Sambhoga-Bodhisattva to help sentient be:-ing; from human point of view he is the NirmanakaY;l the Sakyamuni, son of King Suddhndana who attained bodhi and entered into Nirvana (final bliss). It is known that Ananda being asked told him that .,! he Tathagata has three bodies". These thre:-e bodies are three aspects of one Buddha Tathagata. They are essentially the same but distinct in their nature. But thr Dharma-kaya is not only an abstract principle, but a living realitl, which manifests itself in dim'rent forms. Lastly, it may he noted in pa~sing that the Rillpoches and l("arned law;,,, consider H. H. Karmapa to be the embodiment of Buddhas, Bodhi&attv;.~ and other TantJ-ic manifestation of Buddha. All of them pray for Holillf's~' prompt reincarnation for liberating all beings from the mundane sorrow. 

The XIV Gyalwa Karmapa--His Divine Personality

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