"There is a true feminist movement in Buddhism that relates to the goddess Tārā. Following her cultivation of bodhicitta, the bodhisattva's motivation, she looked upon the situation of those striving towards full awakening and she felt that there were too few people who attained Buddhahood as women. So she vowed, 'I have developed bodhicitta as a woman. For all my lifetimes along the path I vow to be born as a woman, and in my final lifetime when I attain Buddhahood, then, too, I will be a woman.'"
- Dalai Lama, 1989
The Bodhisattva Tara is a symbol for feminism and the inclusion of women in the Mahayana Buddhist tradition. Tara's 21 forms metaphorically illustrate women's multi-faceted nature, and her myriad forms provide models women might easily relate to in any situation. She emanates an aura of power, and instills a hope that women may achieve greatness amongst their male counterparts.
Background
Tara is the Goddess who represents Perfected Wisdom and teaches the inner and outer understandings of compassion and emptiness. There are many different representations of Tara, up to twenty-one in all four sects of Tibetan Buddhism, but the two more famous Taras worshipped are the Green and White Taras. Green Tara represents enlightened activity, and White Tara represents compassion, long life, and serenity (See below for further details on each of the representations of Tara).
To explain how Tara came to be, we must look at Avalokitesvara's story. Avalokitesvara was looking down at the world of samsara from his Pureland, and realized all the suffering the lower three realms were enduring. He wept at the sight, and from two tears appeared White Tara and Green Tara, each acting as his "guardian angels;" reassuring him that he mustn’t stop striving to help all sentient beings.
Interestingly enough, the Tara figure originated in Hinduism; later, once Mayahana became an established practice, she was transferred into Buddhist teachings. She was the first Bodhisattva to incorporate feminine principles thus known as the "Mother of Perfected Wisdom," and then later noticed as the "Mother of Compassion of Perfected Wisdom." Her face is always depicted with a subtle smile and welcoming eyes, producing the infinite wisdom that allows laity to connect with her on a personal level; and making her one of the most worshipped deities amongst the Buddhist community, especially women.
Tara is a beacon to lay worship and devotion; laity can speak to her directly, rather than through a mediating monk or nun. But Tara tends to find deeper footing among women; she is part of Tantric Meditation, which is mostly practiced by women; and since women in traditional Tibetan households tend to maintain the domestic sphere, they do most of their venerations in the comfort of their own home; so being able to pray directly to Tara pulls strong devotion from lay women.
Tara looks after all sentient beings and protects them, just as a mother would her children. She is the female figure of Avalokitesvara, and can be modernly defined as the embodiment of feminism; because she is a powerful goddess (or Bodhisattava) who is not only active in protecting all sentient beings, but also has a compassionate side that is easily identifiable by all.
Origin Myths
The Princess
Tara was a princess in another world system named Yeshe Dawa, which means "Moon of Primordial Awareness". She was devoted to the Buddha of her world system and learns how to be a bodhisattva from him. The other monks of that system recommend she request to be born a man in her next life so she can achieve more in the way of enlightenment. She replies that only "weak minded worldlings" see gender as barrier to Enlightenment and she vows to always be reborn in the form of a woman until the end of samsara.
From the Tears of Avalokitesvara
Tara is a female form of Avalokitesvara, the bhodhisattva of compassion. There are many legends of how Tara came into existence. One legend, similar to the legend of Kuan Yin says that as Avalokitesvara wept for those sentient beings trapped in the lower realms Tara was born from a lotus flower that grew from his tears. Another version of this story tells of how the Green and White forms of Tara were born from 2 tears of Avalokitesvara. Yet another version of the legend says that Tara was created from a blue beam of light emanating from Avalokitesvara’s eye.
The Two Wives
Tara is said to be incarnated in all pious women in Tibet. Legend says that 2 of the wives of the great King Srong-btsan Sgam-po of Tibet embodied the White and Green Taras.
Tara is also seen as a mother figure. Her compassion for all sentient beings is compared to love that of a mother for her child. She protects those in earthly travel and is thought to be the goddess of navigation. This is also symbolic for she aids sentient beings as they travel the path to Enlightenment. She is often called upon in prayer by refugees.
'Tara' means 'Rescuer'. Aptly named, she rescues us from the eight inner fears, manifest in the eight outer fears.
8 outer fears:
Outer fears manifest in realm of corporeal reality- affects the physical body
Inner fears manifest in ultimate reality- occurs in the mind
"There are many who wish to gain enlightenment
in a man's form,
And there are few who wish to work
for the welfare of living beings
in a female form.
Therefore may I, in a female body,
work for the welfare of all beings,
until such time as all humanity has found its fullness."[1]
Mantra
Om tare tuttare ture svaha/soha
Om |
ah- essence of awakened body o- essence of awakened speech m- essence of awakened mind |
Tare |
quickly with boldness |
Tuttare |
clearing away all fear, distress and suffering of all beings |
Ture |
complete victory of truth over all negativity |
Soha/svaha |
all accomplishments [2] |
By Amber Carlson
Introduction
White Tara is one of the two best-known emanations of Tara (the other being Green Tara). White Tara embodies compassion and motherliness. She is a savior bodhisattva and can be called on for help, especially when followers need assistance in overcoming obstacles in their lives. White Tara is associated with health, strength, longevity and beauty, and her love is so powerful that it is thought to cure diseases.
Origin of White Tara
According to legend, White Tara originated from the bodhisattva Avalokiteshvara. When Avalokiteshvara witnessed all of the suffering in the world, he was so moved that he began to cry. It is said that White Tara emerged from the tears flowing from his left eye. Her essence is the compassion within Avalokiteshvara's tears.
Artistic portrayal
White Tara wears silken garments along with traditional bodhisattva ornaments and jewels. White Tara's skin is “white as an autumn moon; clear as a stainless crystal gem, radiating light” (1). Its whiteness is also compared to the “radiance of the eternal snows” (1). White is symbolic of selflessness and purity; additionally, it shows that she represents dharma, or unbiased truth. She sits upright on a circle of the moon with her legs folded in diamond posture, demonstrating her graceful, calm nature. With her right hand, she is making the gift-bestowing gesture as a symbol of her compassion. With her left hand, she holds a lotus flower (utpala) between her thumb and fourth finger (the protection mudra). The utpala in her hand has three blooms: one symbolizing the Buddha of the previous eon (Kashyapa); the second representing the present Buddha (Shakyamuni); and the third representing the future Buddha (Maitreya), White Tara is said to be the essence of the past, present and future Buddhas. Hence, she is known as the Mother of all Buddhas.
White Tara has a total of seven eyes on her body. These represent the Seven Eyes of Knowledge and show her vigilance--Tara sees all human suffering. The locations of the different eyes tell what kind of suffering she sees. On her face, there are three eyes: two are in the same locations as human eyes, representing apparent (external) suffering, and one sits just above her nose in the spiritual "third eye" position. Many Southeast Asians wear bindis--small dots or markings indicating the location of the third eye on the forehead. In artistic depictions of Tara, this eye represents psychological and spiritual suffering. Tara also has an eye in the palm of each hand (representing suffering in activity) as well as one on the sole of each foot (representing suffering in progress).
It is also said that White Tara radiates white light. White light results from combining all of the other colors of light together. When white light is shone through the "prism" of life, a rainbow appears. The multitude of different colors are representative of life's diversity. Tara's white light unifies all of the colors, making all living things one.
White Tara is also associated with Rainbow Body practice, or Dzogchen, a mystical tradition practiced by Tantric Buddhists (though is not exclusive to Buddhism). Dzogchen originated in the Bön religion, an indigenous religion of the Himalayan peoples. The Tantric sage Padma Sambhava eventually brought Buddhism to Tibet, and the natives readily adopted Buddhism because Buddhist beliefs fit well with the Bön belief system. According to legend, when Padma Sambhava died, his body dissolved back into the natural elements and left no relics. This miraculous event gave rise to the Nyingma tradition, which led to the development of Tibetan Buddhism.
Dzogchen is an integral feature of the Nyingma tradition. The final practice of Dzogchen is to dissolve one’s body back into the elements at the time of death, as Padma Sambhava did. When this occurs, it is said that the physical body literally radiates light, and the practitioner disappears into that light, transcending the physical form to become a wisdom body. This is known as the Rainbow Body attainment, and Tantric Buddhists see it as a sign of extreme sanctity. The Rainbow Body attainment is enlightenment, in a sense—it is “awareness without obscurations; it is omniscience; it is pure space. It is the ultimate fruit of spiritual cultivation.” (16)
How is White Tara different from Green Tara?
There are a few ways in which White Tara differs from Green Tara. First, compared with Green Tara, who is depicted as being youthful and girlish, White Tara is womanly and mature. She is more full-bodied than Green Tara; her full breasts, in particular, give the impression of motherliness. Secondly, White Tara represents day, while Green Tara represents night. Finally, the two Taras aid followers in different ways. Green Tara responds to immediate concerns (e.g. wealth and other worldly concerns), while White Tara responds to longer term problems (e.g. physical and mental health).
White Tara's Mantra
OM TARE TUTTARE TURE, MAMA AYUR JANA PUNTIN KURU SOHA.
Roughly translated, the mantra is an appeal to Tara for longevity, merit and wisdom.
White Tara Mantra
Green Tara
Introduction
Green Tara is the Bodhisattva's most dynamic manifestation. Her color symbolizes youthful vitality and activity. The Buddhist Lord of karma, Amoghasiddhi, is also associated with the green color; suggesting familial affiliation, and moreover affirming the perception that Green Tara is a goddess of action.[4]
Origin of Green Tara
Preceding Buddhism, Tara was worshipped as a manifestation of the goddess Parvati of the Hindu religion; though she probably had not been introduced to Buddhism until the 6th century, CE.
Though she is the more intense manifestation, her role of savior-goddess of compassion has not deviated. As a consort of Avalokiteshvara, some consider Green Tara to be the original Tara. And like Avalokiteshvara, Green Tara is believed to be an emanation of the "self-born" Buddha Amitabha, and an image of Amitabha is occasionally illustrated in Tara's headdress. [17]
Artistic Portrayal
Though her legends or origination vary, her depictions tend to remain consistent. She is often depicted in a posture of ‘royal ease’ characteristic of Bodhisattva’s. With her right leg extended, she is ready to leap into action. The left leg folds in the contemplative position on the lotus pedestal; the two together thus symbolizing the integration of wisdom and art.
Her left hand, held in the refuge mudra, holds the stem of a blue lotus that floats over her left shoulder as a symbol of purity and power; and furthermore recalling legends of her origination, and fully-bloomed realization. Her right hand is splayed in the generosity mudra, signifying bestowal of both mundane and divine blessings.[18]
From the tantra known as the “Twenty-One Praises of Tara,” arises a system of practice with 21 emanations of Tara-- 1 for each verse. Each form of Tara exhibits a unique color, and is charged to realize a precise action.
There are 3 eminent and distinct roots for the set of 21 Taras: Pandita Suryagupta, Lord Atisha and the lineage from the Nyingma Lama - Longchenpa. But these 3 lineages do not share the same iconographic forms. In the Atisha assembly, all the Taras appear in the same basic posture, and only differ with the color of the body. These 3 lineages notwithstanding, there are other, though lesser-known series’ of the 21 Taras.[9]
4 colors basically serve as ciphers for their 4 activities: pacifying, enriching, subjugating, and eliminating. Mixed colors such as orange signify a blend of qualities, tempered by strong associations. For example, #3 is bluish-yellow, the color of an old Tibetan turquoise; and #20, who wears the traditional robe of an Indian mendicant.[10]
Epithets and color manifestations:
1. The Swift Heroine- red
2. Saraswati-white; Tara "The Great Pacifier" (of kleshas: negative obscurations)
3. The Giver of Supreme Virtue- yellow (blue-tinged); "Tara who Increases"
4. The All-Victorious- white; "Tara of the Life Force"
5. The Giver of Intelligence- reddish yellow (orange); "Tara Resonating with HUM"
6. The Terrifier- black (reddish); "Tara, Victorious Over the Three Worlds"
7. The Invincible- black; "Tara Who Crushes the Forces of Others"
8. The Conqueror of Others- reddish black; "Tara, Pulverizer of the Maras"
9. The Savior of the Scented Forest- white; "Tara, Embodiment of the Three Jewels"
10. The Conqueror of the Three Worldly Realms- red; "The Great Subduer"
11. The Giver of Wealth- yellow-orange; "Tara Eliminator of Poverty"
12. The Auspicious- orange; "Tara Bestower of Auspicious Conditions"
13. The Destroyer of Opposing Forces- red; "Tara Blazing in Flames"
14. The Wrathful- reddish-black; "Tara of Wrathful Gaze"
15. The Very Peaceful- white
16. The Blazing Light- red; "Tara Who Saves by Means of HUM"
17. The Subduer of Countless Harmful Forces- orange; "Tara Trembler of the Three Worlds"
18. The Peahen- white; "Tara Who Eliminates Poisons"
19. The Invincible Queen- white; "Tara, Eliminator of Conflicts and Bad Dreams"
20. The Mountain-dwelling Mendicant- saffron yellow; "Tara Eliminator of Diseases"
21. Rays of Light- white; "Tara Accomplisher of All Enlightened Activities"[11]
OM I prostrate to the noble transcendent liberator.
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White Tara
Statue sits in Karma Kagyu school located in a dharma centre: A Karma Kagyu school is a non-monastic school; a dharma centre is a lay community.
Having this statue in a purely lay community reiterates the devotion the laity have for Tara.
The Goddess, Tara
12th c. Nepal.
Copper alloy with gilt, pigment, and semi-precious stones.
Los Angeles County Museum of Art
The S-curve of her body demonstrates an elegance characteristic of Nepali art.
Tara holds a lotus, recalling legends of her birth from the flower sprouted from the tears of Avalokitesvara.
Her right, open palm faces toward the viewer in a mudra bestowing peace, longevity and good fortune.
Eastern Tibet, c. 1800 - 1899 . Ground Mineral Pigment on Cotton.
Collection of Rubin Museum of Art
Tara here assumes the generosity mudra as she protects sentient beings from the “8 fears.”
Works Cited
[1] Khandro.Net. Tara. 2010. 6 April 2010 <http://www.khandro.net/deities_Tara1.htm>.
[2]Tara. Sacred Wind. 2007-2009. <http://www.sacredwind.com/tara.php>
[3] Sukhasiddhi Foundation. "Meaning of Tara mantra." 2010. Sukhasiddhi Foundation. 6 April 2010 < http://www.sukhasiddhi.org/docs/>.
[4] Kumar, Nitin. “Green Tara and White Tara: Feminist Ideals in Buddhist Art. Internet. http://www.exoticindiaart.com/article/tara/2/.
[5] Sukhasiddhi Foundation. " Understanding Vajrayana Practice ." 2009. Sukhasiddhi Foundation. 6 April 2010 < http://www.sukhasiddhi.org/docs/>.
[6] Ibid.
[7] Osel Shen Phen Ling. 2 April 2010. 7 April 2010 <http://www.fpmt-osel.org/meditate/21taras.htm>.
[8] Himalayan Art. “Tara”. 2004. Shelley and Donald Rubin Foundation. 3 April 2010. <http://www.himalayanart.org/image.cfm/237.html>.
[9]Ibid.
[10] Khandro.Net. Tara's Epithets. 2010. 6 April 2010 <http://www.khandro.net/Tara_21names.htm>.
[11] Ibid.
[12] Kumar, Nitin. “Green Tara and White Tara: Feminist Ideals in Buddhist Art. Internet. http://www.exoticindiaart.com/article/tara/2/.
[13] No Author Cited. “White Tara – Goddess of Compassion.” Internet. http://www.whitetara.com/whitetara.html.
[14] No Author Cited. “Tara: Buddhist Goddess in Green and White.” Internet. http://www.religionfacts.com/buddhism/deities/tara.htm.
[15] No Author Cited. “The White Tara.” Internet. http://vortexcd.tripod.com/wtara.htm.
[16] Barrett, James Andrew. “Rainbow Body – Body of Light.” Internet. http://web.me.com/jamesbarrett999/Site/Rainbow_Body.html.
[17] No Author Cited. “Tara: Buddhist Goddess in Green and White.” Internet. http://www.religionfacts.com/buddhism/deities/tara.htm.
[18]Kumar, Nitin. “Green Tara and White Tara: Feminist Ideals in Buddhist Art. Internet. http://www.exoticindiaart.com/article/tara/2/.
Marnie Brinckerhoff
Kristen Cretecos
Amber Carlson
Brittany Woods