Tara (Buddhism)

Lore & Background

Tārā is a feminine noun derived from the Sanskrit root √tṝ, 'to cross,' meaning 'to cause to cross' or 'to rescue,' hence her name is sometimes translated as 'savioress' or 'rescuer.' In Tibetan, she is known as Jetsun Drölma, meaning 'Venerable Saviour,' from the verb sgrol ba ('to save, rescue, liberate'). The name Tārā may also mean 'star' or 'planet,' as celestial bodies that cross the sky. In Chinese, she is Duoluo Pusa (多羅菩薩), and in Japanese, Tara Bosatsu (多羅菩薩), meaning 'Bodhisattva who catches many.'

Buddhist studies scholars generally agree that the worship of Tārā began growing in popularity in India during the 6th century, with evidence from Nalanda showing her cult established by that time. In earliest sources, she is seen as the personification of Avalokiteśvara's compassion, often appearing in a triad with Avalokiteśvara and Bhr̥kuṭī, as seen in Kānherī cave 90 (sixth-century ce). An early identifiable image is found at cave 6 of the Ellora Caves (c. 7th century CE), and her worship was well established by the onset of the Pala Empire in Eastern India (8th century CE). One of the earliest textual references is the Mañjuśrī-mūla-kalpa (c. 5th–8th centuries CE), which calls her the noble goddess who is the compassion of Avalokiteśvara and associates her with Prajñāpāramitā. Tārā has many origin stories. According to one, she arose from Avalokiteshvara's compassionate tears when he wept at the suffering of beings; his tears turned into a lotus, out of which Tārā arose. Another tale tells of a princess named Jñanachandra (Yeshe Dawa, 'Moon of Primordial Awareness') who, after receiving instruction on bodhicitta, resolved to always be reborn as a female bodhisattva until samsara is no more, and was told she would manifest as the Goddess Tārā in many world systems.

Reader's Guide

Tārā is one of the most important female deities in Vajrayana Buddhism, considered a Buddha and 'a mother who gives birth to the buddhas of the three times,' beyond saṃsāra and nirvāṇa. She is found in key Indic Vajrayana texts such as the Mañjuśrīmūlakalpa, Guhyasamāja Tantra, and the Tantra Which Is the Source for All the Functions of Tārā, Mother of All the Tathagatas. Both Green and White Tārā remain popular meditation deities (yidams) in Tibetan Buddhism, and Tārā is also revered in Newar Buddhism. Green Tara, the most important form, emanates twenty-one Tārās with different attributes—colors, implements, and activities such as pacifying, increasing, enthralling, and wrathful. The practice text Praises to the Twenty-One Taras is well known in Tibet, recited by children and adults. Tārā's worship spread from India to Nepal, Sri Lanka, Indonesia, and Tibet, where she became incorporated into Tibetan Buddhism. She is also worshiped in Mongolia, Bhutan, Sikkim, and many Buddhist communities worldwide. In Tibet, Green Tārā was considered to have manifested as the Nepalese Princess Bhrikuti, and White Tārā as the Chinese princess Kongjo (Princess Wencheng). The origin of Tārā is unclear; scholar Mallar Ghosh believes she may have originated as a form of the goddess Durga, and she is worshiped in Shaktism as one of the ten Mahavidyas. Tārā eventually came to be considered the 'Mother of all Buddhas' by Indian tantric Buddhists, taking this epithet from Prajñaparamita.

Did You Know?

• The name Tārā is derived from the Sanskrit root √tṝ, 'to cross,' meaning 'to cause to cross' or 'to rescue.'
• Green Tara emanates twenty-one Tārās, each with different attributes such as colors, implements, and activities like pacifying, increasing, enthralling, and wrathful.
• One origin story says Tārā arose from Avalokiteshvara's compassionate tears, which turned into a lotus.
• The main Tārā mantra is oṃ tāre tuttāre ture svāhā, shared by Buddhists and Hindus.