DASHA MAHAVIDYA : TARA

Tāra — the Star, the Power of Hunger. The Night-of-Anger (Krodha-rātrī)

Tara is also known as the neela saraswati Or the blue saraswati (goddess of speech and knowledge)

The Star (Tārā) is the first force that arises in the Bindu [Golden-Embryo — Hiranya-garbha], the cosmic location from which the universe evolves. As soon as the germ of life is planted, hunger arises — the embryo wants food. Only through the process of combustion of some fuel, some nutrients, can the universe survive and develop. This perpetual cosmic need to consume is the basis of the cosmic sacrifice, as well as of all the forms of existence and life. The nature of the Golden Embryo can well be said to be hunger and its power lies in the ability to devour. The name given to this pure and absolute, hunger is — “the Star” (Tārā).

Although the word tāra means a star, the Tantras take its etymology to mean “that which leads to the other shore.” “She who brings us to the other shore (Tārāti) is Tāra.” — Tārātyanaya sā tārā. (Quoted in the Devi-sahasra-nama.)

Just as the nature of hunger is twofold - ravenous, all-consuming, driving, forcing before consumption, and the other pacified, peaceful and contented after consumption — Tārā also is depicted in a dual aspect, the one fierce, fearful, all-devouring, the other pacified and luminous. This is duality is also the nature of the sun and of all beings.

In the cycle of day and night, Tārā represents early dawn, the hunger, the desire, that first appears after the calm of sleep, after the rule of Kāḷī. Hence Tārā rules from midnight to dawn. This is the Night-of-Anger (Krodha-rātrī) when every living thing prepares to destroy and devour other lives, other beings.

Tārā as the Void

In its peaceful aspect, the power of hunger is merely spoken of as a void.

She is the transcendent form of the Void, the divider (kala), the Supreme Beauty (Mahā-sundari). Beautiful, she commands the king of kings. Boundless, she is the ruler of the vast universe.

“She is the Great Void, the Star from which all was gradually evolved and which leads all toward liberation from the endless [cycle of life].” (Mahāsundari Tantra. [5021)

“All deities are aspects of the Void. The universe arose from the Void and dissolves into the Void. Seeing the Void as the goal of the universe, the sages, leaving a world of delusion (moha), dissolve into the Void, into the changeless shape of the Immensity.” (Hirananda Sastri Gaud, “Tārā-rahasya,” P. 225.)

So long as food is provided, so long as offerings are poured into the fearful solar fire, the cosmic sun is at peace, but if food is lacking the sun becomes the Fearful-Star (Ugra-Tārā) and devours the worlds.

Buddhist Tārā

Jains and Buddhists also worship the goddess Tārā. For the Buddhists as for the Hindus hunger is eternal. In the Buddhist Scripture Tārā is represented as the power of Avalokitesvara. In the Tantras she is the consort of the Never-decaying (Aksobhya) which is an aspect of Śiva.

“O great goddess, without decaying, Śiva the lord of sleep, drank the halāhala poison, hence he is known as the Never- decaying (Aksobhya). The transcendent power of illusion, ever in lustful dalliance with him, is the Star, Tārā.” (Tārā Tantra.1 )

Iconography of Tārā

The Hindu Tārā is always depicted in her fearful form with four arms entwined with poisonous snakes and serpents in her matted hair. She holds a head and a chalice, for in her fearsome mood she drinks blood, the sap of the world.

“Standing firmly with her left foot forward resting on a corpse, she laughs loudly -transcendent. Her hands hold a sword, a blue lotus, a dagger, and a begging bowl. She raises her war cry, hum! Her matted tawny hair is bound with poisonous blue snakes. Thus the terrifying Tārā destroys the unconsciousness of the three worlds and carries them on her head [to the other shore].”

“She shines upon a white lotus arisen from the water, pervading the world. She holds in her hands scissors, a sword, a skull, and a blue lotus. Her ornaments are snakes, which form a girdle, earrings, a garland, armlets, bracelets, anklets. She has three red eyes, fearful tawny tresses, a wagging tongue, fearful teeth. Round the hips she wears the skin of a panther. She wears a diadem made of bleached bones. One should meditate on Tārā, the mother of the three worlds, who is seated on the heart of a corpse, her face resplendent with the power of the Never-decaying (Akshobhya).” (Tārā Tantra)

The Worship of Tārā

The Hindu Tantras specify that the goddess is to be worshiped according to the Buddhist ritual. Otherwise her worship remains fruitless.

“The proper way to worship me is the Buddhist way. O Tormentor of Men! That way one people alone know; none other knows its inner signififificance.” (Lalita-upakhyana.)

Tara is also said as the ocean of wisdom worship of Tara brings wisdom, astonishing oratory skills and the excellent mental capabilities

She is denoted by the planet Jupiter in astrology. 

Her body type is similar to the 1st mahavidya kali 

However these both are not same but the accroutments  they show are almost the same