Tara (Buddhism)

There are various prayers, odes (stotras) and dharanis associated with Tara. The most famous is certainly the Praise to Tara in Twenty One Verses (Namastāraikaviṃśatistotra) which is found in numerous sources, including in the Tara Tantra (Tohoku no. 726), which calls the prayer a dhāraṇī.{{Cite web |title=Praise to Tārā with Twenty-One Verses of Homage / 84000 Reading Room |url=https://read.84000.co/translation/toh438.html |access-date=2024-01-14 |website=84000 Translating The Words of The Buddha |language=en}} This prayer is recited daily by many monastics and laypersons of the Himalayan Vajrayana traditions. There are numerous commentaries to this praise, including three commentaries attributed to Sūryagupta.

One popular short prayer or dhāraṇī is often found coupled together with the Praise to Tara in Twenty One Verses. This is called the "praise rooted in mantra" since it contains the basic Tara mantra. This is also a popular prayer in Vajrayana Buddhism. This prayer is:{{sfnp|Willson|1996|p=120-121}}

namas tāre ture vīre tuttāre bhayanāśini ture sarvārthade tāre svāhā kāre namo’stute

Om! Homage! O TARE, Swift One, Heroine! TUTTARE who eliminates fears! TURE, the Saviouress granting all benefits! Sound of SVAHA, worshipped and praised!

File:Tara, Gyantse Kumbum.JPG Kumbum. 1993]]

Sadhanas in which Tārā is the yidam (meditational deity) can be extensive or quite brief. Most all of them include some introductory praises or homages to invoke her presence and prayers of taking refuge. Then her mantra is recited, followed by a visualization of her, perhaps more mantra, then the visualization is dissolved, followed by a dedication of the merit from doing the practice. Additionally there may be extra prayers of aspirations, and a long life prayer for the Lama who originated the practice. Many of the Tārā sadhanas are seen as beginning practices within the world of Vajrayana Buddhism, however what is taking place during the visualization of the deity actually invokes some of the most sublime teachings of all Buddhism.

In this case during the creation phase of Tārā as a yidam, she is seen as having as much reality as any other phenomena apprehended through the mind. By reciting her mantra and visualizing her form in front, or on the head of the adept, one is opening to her energies of compassion and wisdom. After a period of time the practitioner shares in some of these qualities, becomes imbued with her being and all it represents. At the same time all of this is seen as coming out of Emptiness and having a translucent quality like a rainbow. Then many times there is a visualization of oneself as Tārā. One simultaneously becomes inseparable from all her good qualities while at the same time realizing the emptiness of the visualization of oneself as the yidam and also the emptiness of one's ordinary self.

File:Green Tara. Sumtsek hall at Alci monastery, Ladakh, ca. 11th century.jpg.]]

This occurs in the completion stage of the practice. One dissolves the created deity form and at the same time also realizes how much of what we call the "self" is a creation of the mind, and has no long term substantial inherent existence. This part of the practice then is preparing the practitioner to be able to confront the dissolution of one's self at death and ultimately be able to approach through various stages of meditation upon emptiness, the realization of Ultimate Truth as a vast display of Emptiness and Luminosity. At the same time the recitation of the mantra has been invoking Tārā's energy through its Sanskrit seed syllables and this purifies and activates certain energy centers of the body (chakras). This also untangles knots of psychic energy which have hindered the practitioner from developing a Vajra body, which is necessary to be able to progress to more advanced practices and deeper stages of realization.

Therefore, even in a simple Tārā sadhana a plethora of outer, inner, and secret events is taking place and there are now many works such as Deity Yoga, compiled by the present Dalai Lama,{{sfnp|Dalai Lama (14th)|1987}} which explores all the ramifications of working with a yidam in Tantric practices.

The end results of doing such Tārā practices are many. For one thing it reduces the forces of delusion in the forms of negative karma, sickness, afflictions of kleshas, and other obstacles and obscurations.

The mantra helps generate Bodhicitta within the heart of the practitioner and purifies the psychic channels (nadis) within the body allowing a more natural expression of generosity and compassion to flow from the heart center. Through experiencing Tārā's perfected form one acknowledges one's own perfected form, that is one's intrinsic Buddha nature, which is usually covered over by obscurations and clinging to dualistic phenomena as being inherently real and permanent.

The practice then weans one away from a coarse understanding of Reality, allowing one to get in touch with inner qualities similar to those of a bodhisattva, and prepares one's inner self to embrace finer spiritual energies, which can lead to more subtle and profound realizations of the Emptiness of phenomena and self.

As Chagdud Tulku Rinpoche, in his Introduction to the Red Tārā Sadhana,{{sfnp|Chagdud Khadro|Chagdud Tulku|1994|loc="Introduction"}} notes of his lineage: "Tārā is the flawless expression of the inseparability of emptiness, awareness and compassion. Just as you use a mirror to see your face, Tārā meditation is a means of seeing the true face of your mind, devoid of any trace of delusion".

There are several preparations to be done before practising the Sadhana. To perform a correct execution the practitioner must be prepared and take on the proper disposition. The preparations may be grouped as "internal" and "external". Both are necessary to achieve the required concentration.

{{blockquote|The preparations are of two types: external and internal. The external preparations consist of cleaning the meditation room, setting up a shrine with images of Buddha Shakyamuni and Green Tara, and setting out a beautiful arrangement of offerings. We can use water to represent nectar for drinking, water for bathing the feet, and perfume. For the remaining offerings—flowers, incense, light, and pure food—if possible we should set out the actual substances. As for internal preparations, we should try to improve our compassion, bodhichitta, and correct view of emptiness through the practice of the stages of the path, and to receive a Tantric empowerment of Green Tara. It is possible to participate in group pujas if we have not yet received an empowerment, but to gain deep experience of this practice we need to receive an empowerment. The main internal preparation is to generate and strengthen our faith in Arya Tara, regarding her as the synthesis of all Gurus, Yidams, and Buddhas.{{sfnp|Dalai Lama (1st)|2000}}

}}

Terma teachings are "hidden teachings" said to have been left by Padmasambhava (8th century) and others for the benefit of future generations. Jamyang Khyentse Wangpo discovered Phagme Nyingthig (Tib. spelling: 'chi med 'phags ma'i snying thig, Innermost Essence teachings of the Immortal Bodhisattva [Arya Tārā]).{{sfnp|Thondup|1999|p=218}}

Earlier in the 19th century, according to a biography,{{sfnp|Center for Dzogchen Studies Translation Group|n.d.}} Nyala Pema Dündul received a Hidden Treasure, Tārā Teaching and Nyingthig (Tib. nying thig) from his uncle Kunsang Dudjom (Tib. kun bzang bdud 'joms). It is not clear from the source whether the terma teaching and the nyingthig teachings refer to the same text or two different texts.

file:Ashtamahabhaya Tara, late 12th century, The Walters Art Museum, Baltimore.jpg, Baltimore]]

File:Red Tara from PP manuscript.png Manuscript.]]

file:47.1. Khadiravani Tara- 2nd regnal year of Ramapala- 10th century CE-Black basalt- Bihar- Sculpture Gallery- Indian Museum-Kolkata-3824-A25158.jpg

file:White Tara and Green Tara.jpg

There are many forms of Tārā, including various popular lists of 21 different forms or emanations of Tārā. "Green Tārā" (Skt. śyāmatārā), who is associated with peacefulness and enlightened activity, is the most depicted form of the goddess in Indo-Tibetan Buddhism. This is generally considered Tārā's main form, out of which the other twenty one forms arise.{{sfnp|Shaw|2006|p=325}} One common variation of Green Tārā is known as Khadiravaṇi-Tārā (Tārā of the acacia forest) and appears in a forest with flowers in her hair while accompanied by her two attendants Mārīcī and Ekajaṭā.{{sfnp|Shaw|2006|p=325}}

Another popular form is White Tārā (Sitatārā), often shown with two arms seated on a white lotus and with eyes on her hand and feet, as well as a third eye on her forehead (thus she is also known as "Seven eyed"). She is known for compassion, long life, healing, and serenity.{{sfnp|Shaw|2006|p=333}} Red forms of Tārā are also quite common, and their main activity is power and enthrallment or magnetizing (Skt. vaśīkaraṇa, the "power to control and subjugate").

Tārā is generally considered to have many forms, all of which are various adaptations to the needs of all living beings.{{sfnp|Shaw|2006|p=337}} According to Dharmachari Purna:

{{blockquote|Tārā is in fact the name of a whole class of deities. She appears in all the five colours of the Jinas. There are at least ten green forms, seven white, five yellow, two blue and one red. As Sarvajñamitra says of her form: 'It is a universal form, varied like crystal, since it changes according to circumstance'.She has both peaceful and wrathful forms. Her figure is shown in virtually all postures from standing to sitting, full lotus, half lotus, one leg down, and both legs down. There is apparently also a reclining Tārā. She has two-armed forms, four arms, eight arms, twelve arms, and Getty even mentions a Tibetan painting showing a standing Tārā with 'one thousand heads and arms'. Ghosh lists seventy-six distinct forms of Tārā, and tradition tells us there are one hundred and eight names for her.

}}

There are numerous lists of "twenty one Tārās" found in Tibetan Buddhism, a tradition which is found in the Indic sources as well, beginning with the tantric The Praise in Twenty-one Homages (Skt. Namastāraikaviṃśatistotraguṇahitasahita, in full: The Praise to Tara with Twenty-One Verses of Homage, and the Excellent Benefits of Reciting the Praise, Derge no. 438). Indian authors like Sūryagupta (a.k.a. Ravigupta, c. 7th-8th century), Candragomin and Atisha also wrote texts discussing "twenty one Tārās" and the Tārā lineages of these figures are still found in Tibetan Buddhism. Another different list is found in the Indian Sadhanamala.{{sfnp|Stevens|2022|p=112}}

These Indian lineages have lists which contain different forms of Tārā. There are also other Tibetan lineages with different lists of twenty one forms of Tārā, including that of Longchenpa, Jigme Lingpa and Choggyur Lingpa.{{sfnp|Stevens|2022|p=112}}

The Tārā Tantra contains a mandala of nine Tārās, each one is a different color, but all are depicted as young women covered in jewels, with earrings and ornaments. The nine Tārās are:

1. Green Tārā, with one head and two arms, who resides at the center of the mandala. One hand makes the gesture of granting boons (varada) and the other hand holds a blue utpala flower.
2. Dark blue Tārā is found in the eastern quarter of the mandala. She is a youth who holds a trident and an uptala flower.
3. Gold Tārā is found in the southern quarter of the mandala. She holds a sword and an utpala flower.
4. Red Tārā is found in the western quarter of the mandala. She holds a wheel and an utpala flower.
5. Green Tārā in the northern quarter of the mandala. She holds a parasol and an utpala flower.
6. Hook Tārā in the eastern gate of the mandala. She is white, wrathful, and carries a hook in each hand.
7. Lasso Tārā in the southern gate of the mandala. She is yellow, wrathful, and carries a lasso in each hand.
8. Shackles Tārā in the western gate, red skinned, wrathful, holding shackles.
9. Bell Tārā in the northern gate, blue-green colored, wrathful, holding a bell in each hand.

File:Mongolia White Tara.jpg of White Tara with other forms of Tara]]

Sūryagupta was a devotee of Tārā and wrote at least five commentaries on the Praise in Twenty-One Homages. His explanation of various forms of Tārā is the earliest one in the Indian tradition.{{sfnp|Stevens|2022|p=112}} In his tradition, which has been widely studied by scholars, each form of the goddess has different attributes, color and activity (such as pacifying, magnetizing, longevity, subduing enemies, etc).{{sfnp|Stevens|2022|p=112}}

Each form of Tārā also goes by slightly different names. The Sūryagupta list of Tārās actually contains twenty two forms, with one main or central deity, which is Green Tārā, Khadiravaṇī, who is blue-green, and the twenty one Tārās. The order of the list below follows Sūryagupta's commentary:Thubten Chodron (2013) How to Free Your Mind: The Practice of Tara the Liberator, the names are found throughout all of chapter 5's commentary, Shambhala Publications.{{sfnp|Willson|1996|pp=124-166}}

• Swift Courageous Tārā or Heroic Tārā (Skt. Tārā Tura-vīrā or Tārā Pravīrā) - red in color "radiating fiery light, [with] one face with two eyes, and eight arms." Her arms hold various weapons like a bow and arrow. This Tārā controls and reverses negative and evil influences, both internal and external influences.
• Tārā White like the Autumn Moon or Brilliant Moon Tārā (Skt. Tārā Śuklakānti or Tārā Candra-kānti), this is a three faced twelve armed white Tārā with peaceful powers, she is particularly known for the pacification of defilement and disease. The three faces represent the trikaya.
• Golden Coloured Tārā (Skt. Tārā Kanaka-varṇī), this ten armed gold Tārā specializes in the activity of increasing: increasing lifespan, resources, and wisdom
• Tārā Crown Jewel the Tathāgatas or Victorious Crown Jewel Tārā (Skt. Tārā Tathāgatoṣṇīṣā or Tārā Uṣṇīṣa-vijayā), the uṣṇīṣa is a protuberance on the Buddha’s head, this four armed gold Tārā is known for neutralizing poison, increasing life and preventing premature death.
• Tārā sounding Hūṃ (Skt. Tārā Hūṃ-kāra-nādinī or Tārā Hūṃ-svara-nādinī), slight fierce in countenance and golden color. She is shown stamping her feet, an act that sounds the syllable Hūṃ, which reverses negative influences and draws sentient beings to the Dharma.
• Tārā, Victor Over the Three Worlds (Skt. Tārā Trailokavijayā), depicted ruby red or reddish black, this Tārā subdues and controls all deities and spirits, including devas like Indra and Agni as well as yakshas. She also purifies obscurations and negativities.
• Destroyer Tārā or Enemy crusher Tārā (Skt. Tārā Pramardinī or Tārā Apavādi-pramardanī), a fierce black Tārā with a wrathful looking face holding a sword who is known for subduing dark and demonic forces, external and internal. She is also associated with a phowa ritual which transfers the mindstream to the pure land at the time of death.
• Mara destroyer Tārā (who bestows excellence) (Skt. Tārā Māra-mardaneśvarī or Tārā Māra-sūdanī-vaśitottama-dā) - a golden colored Tārā with a fierce frown who can destroy the four Maras (death, the defiled aggregates, the defilements, and the Mara the deity) which are the obstacles to awakening.
• Tārā of the Khadira Forest (Skt. Tārā Khadira-vaṇī), a "shining blue-green" Tārā who holds a blue lotus and appears in a lush forest of fragrant Khadira trees. She is depicted accompanied by Marici and Ekajata. She is the principal Tārā in the Sūryagupta tradition. Interestingly enough
• Tārā granter of boons (Skt. Tārā Vara-dā), is sometimes depicted as a red Tārā who grants all precious things to all beings.
• Tārā dispeller of sorrow (Skt. Śoka-vinodana Tārā), a red Tārā who fulfills desires and subjugates evil
• Tārā magnetiser of all beings (dispeller of misfortune) (Skt. Tārā Jagad-vaśī or Tārā Jagad-vaśī-riṣṭa-nirvahaṇī), her power is to increase enjoyments, and wealth, she is the "color of darkness".
• Auspicious light Tārā or Tārā giver of prosperity (Skt. Tārā Maṅgalālokā or Kalyāna-dā Tārā), a gold Tārā with eight arms and a crescent moon ornament. She gives off a white light for pacifying negativities and a yellow light for increasing goodness. She is sometimes depicted with Amitabha at her crown.
• Tārā who ripens all (Skt. Tārā Paripācakā), a red fierce looking Tārā depicted amid a cosmic fire. She subdues the hindrances and protects from fear and danger.
• Furrowed Brow Tārā, or Tārā the enthraller of all (Skt. Tārā Bhṛkuṭī or Tārā Vaśīkārī), a dark Tārā with three wrathful faces and a necklace of skulls. She is shown dancing, trampling a corpse and stamping her foot. She destroys all things which interfere with the Dharma and the welfare of sentient beings.
• Great peaceful Tārā (Skt. Tārā Mahā-śānti), a white peaceful Tārā with six arms, associated with happiness, purification and pacification of negative karma
• Tārā destroyer of attachment (Skt. Tārā Rāga-niṣūdanī), a beautiful red Tārā holding a trident who amplifies the power of mantras and removes negative thoughts.
• Tārā who accomplishes bliss (Skt. Tārā Sukha-sādhanī), she is orange and holds a moon disk at her chest. She is known for eliminating dark magic mantras and for binding thieves.
• White victorious Tārā (Skt. Tārā Vijayā or Tārā Sita-vijayā), a white Tārā known for dispelling disease, particularly leprosy
• Tārā consumer of suffering (Skt. Tārā Duḥkha-dahanī), a white Tārā who eliminates conflict, nightmares, negative thoughts, and poisons. She is also associated with freedom from prison.
• Tārā giver of attainments (Skt. Tārā Siddhi-saṃbhavā) an orange Tārā who grants special powers (siddhis) like invisibility and also heals diseases
• Tārā who perfects all (Skt. Tārā Pari-pūraṇī), a white Tārā sitting on a bull who can take one to the Pure land of Akanishta

One notable form of Tārā is the dark Ugra Tārā (Ferocious or Terrible Tara) also known as Mahācīnakrama Tārā (Tib: gya nag gi rim pa drol ma, Tara in the Tradition of Greater China).Bühnemann, Gudrun. [https://www.academia.edu/11836474/The_Goddess_Mah%C4%81c%C4%ABnakrama_T%C4%81r%C4%81_Ugra_T%C4%81r%C4%81_in_Buddhist_and_Hindu_Tantrism "The Goddess Mahācīnakrama-Tārā (Ugra-Tārā) in Buddhist and Hindu Tantrism"], Bulletin of the School of Oriental and African Studies 59. 1996, pp. 472-493 This form of Tārā is notable because it was later imported into Hindu tantra from Buddhist sources like the Sadhanamala and the Sadhanasamuccaya. This Hindu Tara remains an important deity in Hindu Shakta traditions, where she is one of the ten Mahāvidyā goddesses.{{Cite web |last=www.wisdomlib.org |date=2020-01-19 |title=Mahacinatara, Mahācīnatārā, Mahacina-tara: 1 definition |url=https://www.wisdomlib.org/definition/mahacinatara |access-date=2024-01-18 |website=www.wisdomlib.org |language=en}}

Ferocious Tārā is dark / black (nīla) with one face and four arms.{{Cite web |title=Buddhist Deity: Tara, Mahachina Krama |url=https://www.himalayanart.org/search/set.cfm?setID=7083 |access-date=2024-01-14 |website=www.himalayanart.org}} She stands on a corpse, and holds a sword, a cutter (kartri), a blue lotus and a skullcup. She sports a single knot of hair with Aksobhya Buddha on her head.

Iconographically, Ferocious Tara is almost identical to one form of another goddess, Ekajaṭā (also known as Ekajaṭī or Blue Tara). As such, some authors identify the two forms.{{sfnp|Getty|1998|pp=[https://books.google.com/books?id=KxczE2AZ7T8C&pg=PA125 125–126]}}

file:Prasannatara, Nepal or Tibet, 17th-18th century AD, firegilt bronze, lacquer - Linden-Museum - Stuttgart, Germany - DSC03688.jpg

file:Bust of Vajra-Tara.jpg

file:Tara. Handmade Sculpture of Nepal.jpg

According to Shaw, there is a later trend of Tārā buddhology that began to see all other female divinities as aspects or emanations of Tārā or at least as being associated with her. Apart from her many emanations named Tārā of varying colors, other Mahayana female divinities that became associated with mother Tara include: Janguli, Parnashabari, Cunda, Kurukulla, Mahamayuri, Saraswati, Vasudhara, Usnisavijaya, and Marici. Based on the principle of Tārā as the central female Buddha, all other devis and dakinis were thus seen as emanations of her.{{sfnp|Shaw|2006|p=341}}

Other forms or emanations of Tārā include:

• Other wealth Taras like Yellow Cintamani Tārā ("Wish-Granting Gem Tara") and golden "Rajasri Tārā" holding a blue lotus.{{sfnp|Shaw|2006|p=339}}
• Vajra Tārā - a tantric form first described in the Vajrapanjara Tantra, who is yellow with eight arms, sometimes shown with a male consort.{{Cite web |title=Buddhist Deity: Tara, Vajra |url=https://www.himalayanart.org/search/set.cfm?setID=6535 |access-date=2024-01-14 |website=www.himalayanart.org}}
• Cintāmaṇi Tārā, a form of Tārā widely practiced at the level of Highest Yoga Tantra in the Gelug School of Tibetan Buddhism, portrayed as green and often conflated with Green Tārā
• The Indic deity Sarasvati (Yangchenma), known for the arts, knowledge and wisdom, is sometimes seen as a form of Tārā
• Kurukullā (Rigjema), a red fierce Buddhist deity associated with magnetizing all good things is sometimes seen as an emanation of Tara
• Sitatapatra Tārā ("White Parasol" Tara), depicted as white with many arms, and is mainly seen as a protector
• Golden Prasanna Tārā – a wrathful form, with a necklace of bloody heads and sixteen arms holding an array of weapons and Tantric attributes.
• A yab-yum form in which Green Tara is depicted embracing the Buddha Amoghasiddhi.
• Pitishvari Uddiyana Tara - a red fierce dancing Tara with four faces and eight arms, a crown of skulls, a necklace of fresh heads and depicted as surrounded by fire.{{Cite web |title=Buddhist Deity: Tara (Uddiyana) |url=https://www.himalayanart.org/search/set.cfm?setID=4987 |access-date=2024-01-14 |website=www.himalayanart.org}}
• Yeshe Tsogyal ("Wisdom Lake Queen"), the consort of Padmasambhava who brought Buddhism to Tibet, is seen as an emanation of Tārā in Tibetan Buddhism.
• Rigjay Lhamo, "Goddess Who Brings Forth Awareness", seated in royal posture surrounded by rainbow light.

Tārā's iconography such as the lotus also shows resemblance with the Hindu goddess Lakshmi, and at least one Tibetan liturgy evokes Lakshmi as Tārā.{{sfnp|Shaw|2006|p=332}}

File:057 Cave 12, Four-Armed Tara (33768875920).jpg|Tara at Ellora Cave 12

File:The Buddhist deity White Tara Nepal Gilded copper repousse 1400-1500 CE (37330005032).jpg|Gilded copper White Tara, Nepal

File:Another Tara Statue in Patan.jpg|Tara statue, Patan

File:砂岩度母像.jpg|Sandstone Tara Statue

File:025 Tara 10-11c Gaya (9221433136).jpg|Tara c. 10-11 century, Gaya

File:Stone sculpt NMND -17.JPG|Tara, Sarnath

File:Tara-british.museum.jpg|Statue of Tara, Sri Lanka, 7th–8th century

File:Buduruwagala-Avalokitesvara.jpg|Tara and Avalokitesvara, Buduruwagala, Sri Lanka

File:038 Syamatara, Candi Jago, Malang, East Java, 13th c (23464113816).jpg|Syamatara, Candi Jago, Malang, East Java, 13th c.

File:KITLV 87797 - Isidore van Kinsbergen - Sculpture of Tara in a museum in Yogyakarta - Before 1900.tif|Sculpture of Tara in a museum in Yogyakarta

File:Qing Green Tara 2.jpg|Green Tara statue, Qing dynasty

File:Qing Tara.jpg|Tara statue from the Qing dynasty

File:Javanese - The Buddhist Goddess Tara - Walters 572282.jpg|The Buddhist Goddess Tara, gold and silver, Central Java, Indonesia, {{Circa|9th century}}.{{cite web|publisher= The Walters Art Museum|url= http://art.thewalters.org/detail/35047|title= The Buddhist Goddess Tara}}

File:042 Bodhisattva (9222079046).jpg|Tara, Mahabodhi Temple, Bodhgaya

File:White Tara.jpg|Sita (White) Tara by Öndör Gegeen Zanabazar. Mongolia, {{Circa|17th century}}.

File:Tara statue near Kulu.jpg|Tara statue near Kullu, Himachal Pradesh, India

File:Ratnagiri ei3-40.jpg|Medititating Tara, Ratnagiri, Odisha, India, 8th century

File:White Tara statue manor place 291107.jpg|White Tara statue in a Karma Kagyu dharma centre

File:Sitting Tara.jpg|Late Pala era Tara, c. 10th-11th centuries

File:Statue of Syamatara (9th century), Singapore Pinacothèque De Paris - 20160410.jpg|Syamatara (Green Tārā), 9th century Javanese Shailendran art, from Central Java, Indonesia

File:绿度母坐像2.jpg|Green Tara c. 15th-16th century, copper with gilding, painted with clay and gold, held in the Tibet Museum.

File:Green tara 1947 wk.jpg|Painting of Buddhist goddess Green Tara by Prithvi Man Chitrakari done in 1947

File:Yellow Tara Nako Monastery India.jpg|Yellow Tara, Nako Monastery, India

File:Qing Green Tara 1.jpg|Qing Green Tara

File:Beijing 2009-1019.jpg|Syama Tara. Reign of Qianlong, 1736-1795. Lama Temple, Beijing

File:India, tara in bronzo, 01.JPG|Indian bronze, Museo di storia naturale (Florence)

• {{annotated link|Agusan image}}
• {{annotated link|Cundi (Buddhism)|Cundi}}
• {{annotated link|Nairatmya}}
• {{annotated link|Vajrayogini}}
• {{annotated link|Tara (Devi)|Tara}}

{{Reflist|2}}

{{refbegin|2|indent=yes}}

• {{cite news |url=https://www.thehindu.com/society/history-and-culture/samhita-arni-points-out-how-caste-and-gender-prejudice-are-inextricably-linked/article17433634.ece |title=Gender doesn't come in the way of Nirvana |last=Arni |first=Samhita |date=March 9, 2017 |work=The Hindu |access-date=2019-12-14 |language=en-IN |issn=0971-751X}}
• {{cite book |last=Beer |first=Robert |title=A Handbook of Tibetan Buddhist Symbols |year=2003 |place=Boston |publisher=Shambhala |isbn=978-1590301005}}
• {{cite book |last=Beyer |first=Stephan |year=1973 |title=The Cult of Tārā: Magic and Ritual in Tibet |place=Berkeley; Los Angeles; London |publisher=University of California Press |isbn=0-520-02192-4 |url=https://archive.org/details/cultoftara001 |url-access=registration}}
• {{cite book |first=John |last=Blofeld |author-link=John Blofeld |title=The Tantric Mysticism of Tibet: A Practical Guide to the Theory, Purpose, and Techniques of Tantric Meditation |year=1992 |publisher=Penguin |isbn=0-14-019336-7 }}
• {{cite book |first=John |last=Blofeld |title=Bodhisattva of Compassion: The Mystical Tradition of Kuan Yin |year=2009 |publisher=Shambhala Publications |url=https://archive.org/details/bodhisattvaofcom00john |isbn=978-1-59030-735-9 |url-access=registration }}
• {{cite web |title=A Brief Biography of the Lineage Founder of Kalsang Monastery, Tibet: Druje Pema Dudul |author=Center for Dzogchen Studies Translation Group |date=n.d. |publisher=The Center for Dzogchen Studies |url=http://pages.cthome.net/tibetanbuddhism/pemadudulbioto51702.htm |archive-url=https://web.archive.org/web/20020618233310/http://pages.cthome.net/tibetanbuddhism/pemadudulbioto51702.htm |archive-date=2002-06-18 |url-status=dead}}
• {{cite book |author1=Chagdud Khadro |author2=Chagdud Tulku |author2-link=Chagdud Tulku Rinpoche |year=1994 |title=Red Tara Commentary: Instructions for the Concise Practice Known as Red Tara: An Open Door to Bliss and Ultimate Awareness |place=Junction City, CA |publisher=Padma Publishing |isbn=978-1881847045}}
• {{cite book |editor-last=Conze |editor-first=Edward |editor-link=Edward Conze |year=1964 |title=Buddhist Texts Through the Ages |translator=Isaline Blew Horner |publisher=Harper & Row |isbn=978-0061301131}}
• {{cite web |author=Dalai Lama (1st) |author-link=1st Dalai Lama |date=September 2000 |title=A Short Sadhana of Green Tara |publisher=Gaden for the West |url=http://gadenforthewest.org/sadhanas/Concise%20GreenTara06.pdf |access-date=2012-05-26 |url-status=dead |archive-url=https://web.archive.org/web/20120905093605/http://gadenforthewest.org/sadhanas/Concise%20GreenTara06.pdf |archive-date=2012-09-05}}
• {{cite book |author=Dalai Lama (14th) |author-link=14th Dalai Lama |title=Deity Yoga: In Action and Performance Tantra |year=1987 |publisher=Snow Lion Publications |isbn=0-937938-50-5}}
• {{cite book |first=Alice |last=Getty |title=The Gods of Northern Buddhism: Their History and Iconography |year=1998 |publisher=Courier |isbn=978-0-486-25575-0}}
• {{cite book |last=Ghosh |first=Mallar |year=1980 |title=Development of Buddhist Iconography in Eastern India: A Study of Tārā, Prajñās of Five Tathāgatas and Bhṛikuṭī |place=India |publisher=Munshiram Manoharlal |oclc=8029740}}
• {{cite book |last1=Kunsang |first1=Erik Pema |display-authors=etal |year=2003 |title=Rangjung Yeshe Tibetan-English Dictionary of Buddhist Culture, Version 3 on CD ROM |place=Nepal |publisher=Rangjung Yeshe Publications |isbn=9627341347}}
• {{cite book |first=Thinley |last=Norbu |title=Magic Dance: The Display of the Self-Nature of the Five Wisdom Dakinis |year=1999 |publisher=Shambhala Publications |isbn=0-87773-885-8}}
• {{cite journal |last=Purna |first=Dharmachari |year=1997 |title=Tara: Her Origins and Development |journal=Western Buddhist Review |volume=2 |url=http://www.westernbuddhistreview.com/vol2/tara_origins_a_development.html |archive-url=https://web.archive.org/web/20160303040637/https://www.westernbuddhistreview.com/vol2/tara_origins_a_development.html |archive-date=2016-03-03 |url-status=dead}}
• {{cite book |last=Sakya |first=Minabahadura |year=1997 |title=The Life and Contribution of the Nepalese Princess Bhrikuti Devi to Tibetan History: From Tibetan Sources |place=India |publisher=Book Faith India |isbn=978-8173030642}}
• {{cite book |last=Shaw |first=Miranda |author-link=Miranda E. Shaw |year=2006 |title=Buddhist Goddesses of India |place=Princeton; Oxford |publisher=Princeton University Press |isbn=978-0691127583 |url=https://archive.org/details/buddhistgoddesse00shaw |url-access=registration}}
• {{cite book |title=Tara's Enlightened Activity: Commentary on the Praises to the Twenty-one Taras |url=https://archive.org/details/tarasenlightened00sher_522 |url-access=limited |last1=Sherab |first1=Palden |author-link=Khenchen Palden Sherab Rinpoche |first2=Tsewang |last2=Dongyal |publisher=Snow Lion |year=2007 |isbn=978-1-55939-287-7 |location=Boulder, CO}}
• {{cite book |first=Sakyapa |last=Sonam Gyaltsen |translator=Lama Choedak Yuthok and McComas Taylor

|title=The Clear Mirror: A Traditional Account of Tibet's Golden Age |year=1996 |publisher=Snow Lion Publications |isbn=1-55939-048-4 }}

• {{cite book |last=Stevens |first=Rachael |title= Red Tara: The Female Buddha of Power and Magnetism |year=2022 |publisher=Shambhala Publications}}{{missing ISBN}}
• {{cite book |first=Tulku |last=Thondup |title=Masters of Meditation and Miracles: Lives of the Great Buddhist Masters of India and Tibet |year=1999 |publisher=Shambhala Publications |isbn=1-57062-509-3}}
• {{cite book |last=Willson |first=Martin |title=In Praise of Tara: Songs to the Saviouress |year=1996 |publisher=Wisdom Publications |isbn=978-0861711093}}

{{refend}}

• [https://www.taramandala.org/introduction/tara-mandala-retreat-center/meet-the-21-taras/ 21 Taras at Tara Mandala]
• {{wikiquote-inline}}

{{Bodhisattvas}}

{{Chinese Buddhist Pantheon}}

{{Buddhism topics}}

{{Authority control}}

Category:Avalokiteśvara

Category:Bodhisattvas

Category:Buddhas

Category:Buddhist goddesses

Category:Newar

Category:Tutelary goddesses

Category:Wisdom goddesses

Category:Yidams