Tara, The Divine Saviouress

Tara, the Saviouress, a deity renowned for her myriad manifestations to liberate sentient beings, is highly venerated in Nepal, Tibet, and Mongolia. She embodies the feminine aspect of the Bodhisattva Avalokiteshvara (Guanyin). According to a well-known belief, she arose from a tear shed by Avalokiteshvara as he wept with compassion for beings drowning in the ocean of worldly suffering. Like Avalokiteshvara, Tara is a deity of boundless compassion, rescuing sentient beings from the “ocean of samsara and leading them to the shores of liberation.” She serves as a protector and guide to all, including spiritual practitioners and the general populace alike.

Thangka of White Tara and Green Tara, painted on canvas. Dated 1450–1500. Originating from Guge, western Tibet. Currently housed at the Metropolitan Museum of Art, New York. This composition is exceptionally rare, depicting the two Taras seated on lotus thrones emerging from a lake, with a mountainous landscape as the backdrop. White Tara is seated in the vajra posture, while Green Tara lets one leg gracefully extend below the lotus throne. Both deities hold their right hands in the gesture of granting boons (varada mudra). The influence of Kashmiri art on Guge is evident, most notably in the depiction of the figures’ chests and attire.

Origin and Etymology of Tara

The first evidence of Tara's veneration dates back to the fifth century CE. However, the deity may have originated much earlier, as references to Tara appear in the Rig Veda (circa 1500–1100 BCE) within the Hindu tradition. Tara is also associated to Prajnaparamita, the Mother of Wisdom, referenced in the Prajnaparamita Sutras (circa first century BCE–sixth century CE). Furthermore, the Tibetan Book of the Dead (Bardo Thodol), a prominent Tibetan text from the eighth century, also mentions her name.

In Sanskrit, her name (Skt. Tara) means “Saviouress” (translated into Tibetan as Jetsun Drölma; Tib. rje btsun sgrol ba), but it can also be rendered as “star”. Like a bright star guiding the lost, sentient beings recite her name to find their way to enlightenment. Tara is recognized as a Female Buddha in many Buddhist traditions, and perhaps the Western world is most familiar with her through the image of Guanyin, the Bodhisattva of Compassion, in Chinese Buddhism. From ancient times to the present, Tara remains one of the most renowned and powerful female deities in Vajrayana Buddhism.

According to Tibetan Buddhism, when Avalokiteshvara stood atop a mountain, observing the world, he saw sentient beings sinking into suffering due to ignorance, trapped in fear, and bound by the endless cycle of birth and death. Despite his efforts to save them, the number of beings in samsara did not diminish. Witnessing this scene, the Bodhisattva shed two streams of tears out of deep compassion. His tears fell to the earth and transformed into a lake. From the center of the lake, a lotus flower emerged, and when it bloomed, it revealed the deity Tara. For this reason, Tara is also recognized as the female form of Avalokiteshvara, embodying compassion and wisdom.

In another narrative, Tara is said to have been born as Princess Jnanachandra (Tib. Yeshe Dawa) in the Pure Realm of Multicolored Light. Through many lifetimes of offerings and dedication to seeking the Dharma, she was accepted as a disciple by the Buddha of that realm, who guided her along the path to liberation. After achieving significant spiritual accomplishments, she made the Bodhisattva vow and received the Buddha's blessing and empowerment. The monks, seeing this, rejoiced greatly and encouraged her to vow to be reborn as a man in her next life to continue her spiritual practice. However, Princess Jnanachandra responded to the monks:

“In the realm of wisdom, no male, no female,

No self, no others, no walls to veil.

Labels fade, distinctions fall,

Born from the mind’s delusion, after all.”

Then, Princess Jnanachandra made a vow to always be reborn as a female in the cycle of samsara, for there were already many male role models on the path to enlightenment, but the representation of the female form was still scarce. She continued to diligently practice, cultivating great compassion and perfecting skillful means. Through this, she liberated countless sentient beings from the cycle of birth and death. Ultimately, she became the deity Tara, always ready to respond to the cries of suffering beings when they recite her name in times of peril.

The Symbolism of Transformation

It is believed that Tara will swiftly liberate those who recite her mantra, “Om Tare Tuttare Ture Svaha”. This mantra not only invokes Tara’s presence and blessing for the practitioner, but also facilitates transformation and positive changes in both body and mind.

Tara herself manifests in 21 different forms, each representing a specific aspect of transformation. In addition to the above mantra, devoted Buddhists also recite the prayer of Praise to the 21 Taras, aiming to overcome obstacles, difficulties, and suffering encountered in daily life.

Tibetans believe that Tara incarnated as two wives of the Buddhist king Songtsen Gampo (569–649/650). According to tradition, the white form of Tara (White Tara) took the form of Princess Wencheng of China, while the green form (Green Tara) incarnated as Princess Bhrikuti of Nepal.

The White Tara

Thangka of White Tara, painted on canvas. Dated 19th century, Tibet. Himalayan Art Resources.

White Tara (Skt. Sitatara; Tib. Sgrol dkar ljang gu) symbolizes perfect purity and is often depicted standing to the right of Avalokiteshvara or seated in the lotus posture, holding a fully bloomed lotus in her hand. This form represents the aspect of longevity of Tara, also known as Saptalocana Tara or “Tara with Seven Eyes.” As a key deity in meditation practice (yidam), she is referred to by the sacred name “Chinta-chakra Sita Tara”. As one of the three principal longevity deities in Vajrayana Buddhism, White Tara is often shown alongside Amitayus, the Buddha of Infinite Life, and Ushnishavijaya, the Mother Buddha of Victory. The practice of White Tara rituals is primarily for the purpose of requesting longevity, alleviating illness, and removing obstacles leading to untimely death. Thangkas depicting White Tara and the “Three Longevity Deities” are commonly commissioned for these purposes, or to pray for the auspicious rebirth of loved ones who have passed away.

In the form of Chinta-chakra Sita Tara, she appears graceful, youthful, and beautiful, resembling a sixteen-year-old maiden. With fair skin, full, rounded breasts, a slender waist, and a gentle smile, she embodies beauty and compassion. She is adorned with seven crescent-shaped eyes: three on her face representing the perfection of body, speech, and mind, and four on the palms of her hands and the soles of her feet, symbolizing the four immeasurables — loving-kindness, compassion, empathetic joy, and equanimity.

Seated in the diamond posture (vajrasana), her right hand performs the varada mudra (gesture of granting wishes), while her left hand holds an utpala lotus before her heart and forms the abhaya mudra (gesture of fearlessness).

The Green Tara

Thangka of Green Tara, painted on canvas. 19th century, Mongolia. Zanabazar Museum of Fine Arts.

Green Tara is regarded by some as the principal form of Tara and is considered the consort of Amoghasiddhi, the Buddha of Infallible Accomplishment. She is revered as the “Mother of all Buddhas”, embodying supreme compassion and wisdom, saving sentient beings from the “eight great fears”.

In thangka representations, she is serene and youthful, appearing as a sixteen-year-old maiden with a body of emerald green, symbolizing strength and the swift accomplishment of all virtues. The deity is seated in the posture of “royal ease” (Skt. alidha ardha-paryanka lalita), with the right leg extended (letting go of all errors) and the left leg bent (embodying the realization of all positive qualities), upon a moon disk (the inherent nature of enlightenment) and a lotus throne (freedom from all obscurations). She is slightly leaning to the left, with her right hand placed on her knee, forming the varada mudra (gesture of granting wishes) to bestow enlightenment upon all sentient beings. Her left hand forms the abhaya mudra (gesture of fearlessness) before her chest, offering protection from all fears and dangers. She holds a pure blue utpala lotus, symbolizing the transcendence of all imperfections.

The Buddha of the Feminine

As a Buddha manifesting in the female form, Tara affirms an important truth: women are just as capable of enlightenment as men. Some Buddhist teachings suggest that only by being reborn in a male body can a practitioner have the opportunity to achieve enlightenment and liberation from the cycle of samsara. However, the story of Tara in the realm of Pure Realm of Multicolored Light demonstrates that “male” or “female” are merely labels that bind beings in ignorance and discrimination, obscuring them from the ultimate reality.

Regardless of the form she manifests, Tara remains the embodiment of compassion and wisdom, a guiding light for countless practitioners on their path to enlightenment.

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Curated and synthesized by

Jigme

References

1. Beer, Robert. “White Tara.” Tibetan Buddhist and Newar Tantric Art. Accessed September 12, 2024. https://www.tibetanart.com/Product.asp?PID=267

2. Beer, Robert. “Green Tara.” Tibetan Buddhist and Newar Tantric Art. Accessed September 12, 2024. https://www.tibetanart.com/Product.asp?PID=339

3. Britannica, The Editors of Encyclopaedia. “Tara.” Encyclopedia Britannica, 2017. Accessed September 12, 2024. https://www.britannica.com/topic/Tara-Buddhist-goddess

4. Leidy, Denise Patry. The Art of Buddhism. Boston: Shambhala, 2009.

5. Mark, Joshua J. “Tara.” World History Encyclopedia, 2021. Accessed September 12, 2024. https://www.worldhistory.org/Tara_(Goddess)

6. Willson, Martin. In Praise of Tara: Songs to the Saviouress. London: Wisdom Publications, 1996.