Tara (Buddhism)

Tara is a highly significant female Buddha within several Buddhist traditions.

She is especially revered in Vajrayana and Mahayana Buddhism. In Mahayana traditions, she may appear as a female bodhisattva. A bodhisattva is an enlightened being who works to help others. In Vajrayana Buddhism, Green Tara is considered a Buddha. She is also seen as the consort of Amoghasiddhi Buddha. Many followers call her a saviouress. They believe she hears the cries of beings in saṃsāra. Saṃsāra refers to the cycle of worldly existence. She is believed to save beings from both worldly and spiritual dangers.

The name Tārā has deep linguistic roots. It is a feminine noun derived from the Sanskrit root √tṛ, which means "to cross." Because it is a causative form, the name means "to cause to cross." This is why she is often called a rescuer or saviouress. The name can also mean "star" or "planet." This is because celestial bodies cross the sky. In Tibetan, she is known as Jetsün Dölma. This name means "Venerable Mother of Liberation." In East Asian Buddhism, her name changes based on the language. In Chinese, she is Duoluo Pusa. The term Pusa indicates her status as a bodhisattva. In Japanese, her name is also distinct but her importance remains.

Tārā manifests in many different forms or emanations. Each form has specific attributes like colors and tools.

Green Tara is the most important form in Tibetan Buddhism. She is often called "blue-green" or Samayatara. Green Tara emanates twenty-one different Tārās. These twenty-one forms have different activities. These include pacifying, increasing, enthralling, and wrathful activities. White Tārā expresses maternal compassion and healing. She is associated with longevity and purification. Red Tārā is linked to power and transforming desire into compassion. There is also a Blue Tārā named Ekajati. She is a ferocious protector who destroys obstacles. Some also see her as a forest goddess named Khadiravani.

Scholars have studied the history of Tārā worship extensively. Most agree her popularity grew in India during the 6th century. Evidence from Nalanda shows her cult was established by then. Early images appear in the Ellora Caves in Maharashtra. Her worship was very strong by the 8th century. This was during the era of the Pala Empire in Eastern India. Some scholars, like Mallar Ghosh, suggest she may have originated from the goddess Durga. Tārā is also worshipped in Shaktism, a branch of Hinduism. She is recognized there as one of the ten Mahavidyas.

Many origin stories explain how Tārā became a bodhisattva. One myth involves the deity Avalokiteśvara. He saw the immense suffering in the world and wept. His tears produced a blue lotus flower called an utpala. Tārā arose from the filaments of this flower. Another story tells of a princess named Jñanachandra. She lived millions of years in the past. She practiced deep meditation for ten million years. She vowed to always be reborn as a woman. She believed gender was not a barrier to enlightenment. This vow shows a connection to early feminist ideals in Buddhism.

Devotional practices are central to the worship of Tārā. Many Buddhists use a specific mantra to connect with her. The mantra is "Oṃ Tāre Tuttāre Ture Svāhā." This mantra is used by both Buddhists and Hindus. The literal translation is "Oṃ Tārā, I pray O Tārā, O Swift One, So Be It!" This reflects the belief that she responds quickly to prayers. In Tibet, children and adults recite the "Praises to the Twenty-One Taras." This text is a major source for the twenty-one forms of Green Tārā.

Tārā's influence reaches many parts of the world. She is highly popular in Tibet, Mongolia, Nepal, Bhutan, and Sikkim. She is also worshipped in many global Buddhist communities. Her role as a "Mother of all Buddhas" is very important. This title comes from her association with Prajñāpāramitā. Prajñāpāramitā represents the perfection of wisdom. This connection links Tārā to the highest levels of spiritual awakening. She remains a symbol of compassion and protection across many cultures.