The history of Green Tara and White Tara is rooted in Tibetan Buddhism. These two figures embody the same compassion, yet possess distinct qualities: prompt action for one, and soothing serenity and longevity for the other. This article presents their history, symbolism, and associated practices to deepen the understanding of these revered Taras.
The Common Origin of the Two Taras
The two Taras share a legendary root, anchored in the Himalayan Buddhist tradition. Their Sanskrit name can be understood as "Liberator," "Star," or "She who crosses the river." It expresses their calling: to guide beings beyond suffering and obstacles.
The Princess Who Became the Liberator
Tradition recounts that the story of Green Tara and White Tara dates back to a princess named the Moon of Wisdom, sometimes called the Star of Wisdom, who lived during the time of the Thunder Drum Buddha. For ten million years, she performed immense offerings and made the vow to achieve Enlightenment in order to save all beings, never abandoning this aspiration.
- The Feminine Vow: When monks advised her to pray to be reborn as a man, the princess replied that Enlightenment transcends gender categories. She then committed to being reborn as a woman, life after life.
- Complete Realization: After ten million years of diligent practice, she achieved total enlightenment. The Thunder Drum Buddha named her Tara, "the Liberator."
- A Model for All: By permanently choosing a feminine form, she showed that enlightenment is accessible to women as well as men, without spiritual hierarchy.
- The Birth of a Tear: According to another legend, Tara was born from a lotus flower derived from a tear shed by Avalokiteshvara, cast before the world’s suffering. She thus appears as a direct emanation of active compassion.
As soon as the princess formulated this irrevocable vow, the figure of Tara gained universal significance in Buddhism. Green Tara and White Tara are viewed as two expressions of this commitment: one acts with promptness, while the other imparts a soothing presence and a quality of healing.
The 21 Forms of Tārā
The Tibetan Buddhist tradition lists the 21 Taras, or the list of 21 Tārās, organized into series whose composition varies depending on the school. Up to 76 forms are recorded and 108 names are known. These figures appear in texts of praise recited every month by Buddhist communities to dispel obstacles and promote peace. Green Tara and White Tara hold a central place among the 21 forms of Tārā.
- Green Tara (Syamatara): considered the original form from which others emanate, it bears a green color capable of symbolically containing all shades. This correspondence supports its role in action and protection.
- White Tara (Sitatara): a divinity of longevity, healing, and purity, she embodies a contemplative and pacifying quality within this female pantheon.
- Lineages of Transmission: Atisha, an Indian Buddhist scholar born in 983, contributed to the revival of Buddhism in Tibet and transmitted one of the three main lineages of practice dedicated to the 21 Taras.
- Diffusion by Travelers: Himalayan merchants and pilgrims participated in spreading the cult of Tara by invoking her protection against the eight great dangers encountered on the roads.
Throughout meditation, each form reveals a nuance of awakened compassion. Green Tara and White Tara summarize two complementary movements: active compassion facing difficulties, and a white, collected presence focused on healing and longevity.
In addition to reciting praises, a small statue can serve as a focal point. The [statue of Dancing Green Tara](/products/statuette-tara-verte-dansante "Statue of Green Tara in solid brass, symbol of active compassion~~MD~) links mental representations to a tangible support: place it before you, and then calmly return to the breath and the intention of active compassion during the session.
The Connection with Avalokiteshvara
Tibetan tradition teaches that the two Taras are emanations of Avalokiteshvara, the bodhisattva of universal compassion. Tara is sometimes described as a female bodhisattva, which emphasizes the particular form taken by this energy of awakening. This lineage makes Tara a direct emanation of universal compassion, already mentioned for the birth of the tear.
Once anchored in this lineage with the divinity of compassion, the two Taras no longer oppose each other. They complement Avalokiteshvara’s work: Green Tara responds with swiftness, while White Tara accompanies healing and inner purity. Their contemplation thus opens toward a single benevolent wisdom, on the path of the liberator.
Green Tara, Protector in Action
In Tibetan tradition, green holds a central place for understanding Tara. This color evokes vitality, youth, and the ability to act promptly for the welfare of beings. It is an energy in motion: unlike deities who seem to observe from a distance, Green Tara rises, intervenes, and protects.
A Posture Ready to Rescue
The goddess Green Tara is recognizable by her unique posture. Seated, with her right leg slightly advanced, her body appears ready to rise. This position expresses immediate availability, without hesitation. The Buddhist tradition recognizes in it the image of active compassion.
- Mudra of Generosity: Her right hand rests on her knee, palm open downward. This gesture indicates the readiness to give unconditionally and respond to any sincere request.
- Blue Lotus (utpala): Her left hand holds the stem of this flower, whose purity arises from the mud. It represents wisdom blooming in the heart of ordinary existence.
- Green Color: associated with awakened activity, it distinguishes Green Tara, or Shyama Tara in Sanskrit, from other forms of Tara by its speed of action, comparable to that of the wind.
In meditative practice, visualizing this dynamic posture helps to anchor the intention of compassion in the body. The advanced leg reminds us that help is set in motion, while the lotus suggests an action that preserves purity within the world itself. Thus, every element becomes a support for presence.
The Eight Symbolic Dangers
Buddhist tradition attributes a protective function to Green Tara against the maha abhayas, the eight great dangers: lions, elephants, fires, snakes, bandits, chains, floods, and demons. The first Dalai Lama interpreted these as inner obstacles: the lion represents pride, the elephant ignorance, fire anger, and the snake jealousy.
- Bandits / Misperceptions: thieves figure false thoughts that distract from the right path, while also recalling dangers encountered on pilgrimage routes.
- Chains / Greed: constraints symbolize attachment to material possessions, which immobilizes the practitioner with the same force as real chains.
- Floods / Desire: the uncontrolled flow refers to passions that overwhelm mental clarity and sweep away correct intentions.
- Demons / Doubt: demonic forces represent deep doubt, capable of eroding confidence in practice and the spiritual path.
A prayer to Green Tara can be accompanied by the contemplation of these eight correspondences, as in the Green Tara prayer regularly recited. Observe the most present inner danger to guide the invocation with precision.
The Mantra of Green Tara
The root mantra of Green Tara is "Om Tare Tuttare Ture Soha." Each syllable carries a specific meaning: Tare invokes the liberator and recalls freedom from suffering; Tuttare calls for protection against internal and external dangers; Ture expresses the rapid fulfillment of aspirations; Soha anchors the energy in practice and promotes its continuity.
This mantra is often recited with a 108-bead mala, according to classical Tibetan usage. Recite it slowly while visualizing a sphere of green light and the seated deity, with the advanced leg. Through practice, the image becomes refined; the invocation can then become a stable inner presence, accessible even outside formal moments of meditation.
White Tara and Longevity
Unlike superficial approaches that reduce White Tara to a simple variant of Green Tara, the Tibetan tradition attributes to her a unique vocation: to pacify illnesses, support vital energy, and purify karmic obstacles related to health. Her white color expresses purity, truth, and the transcendence of limitations. She is described as the female Buddha of longevity and the Mother of all Buddhas.
The Seven Eyes of Compassion
White Tara is nicknamed the "Goddess of the Seven Eyes." Her mantra, "Om Tare Tuttare Ture Mama Ayuh Punya Jnana Pustim Kuru Soha," accompanies the contemplation of this iconography: three eyes on the face, one on the forehead, one eye on each palm, and one eye beneath each foot. This arrangement expresses a vigilance that embraces all directions.
- Forehead Eye: it represents spiritual vision, capable of surpassing ordinary appearances and discerning the true nature of phenomena.
- Palm Eyes: every action of White Tara is guided by awakened consciousness; her hands never act blindly.
- Foot Eyes: even her presence in the world, symbolized by her steps, remains attentive to the suffering of beings.
- Third Facial Eye: associated with Amitabha in her crown, it links White Tara to the lineage of Buddhas and anchors her compassion in transcendent wisdom.
Balance is built when inner vigilance accords with openness to the world. White Tara embodies this dual movement: seeing suffering without getting lost in it, and then acting with care without exhaustion. This iconography teaches inner vigilance without slackening, even in the most ordinary action.
The Mantra of White Tara
The mantra of White Tara is longer than that of Green Tara, as it corresponds to a specific field of action: "Om Tare Tuttare Ture Mama Ayuh Punya Jnana Pustim Kuru Soha." The syllables "Mama Ayuh Punya Jnana Pustim Kuru" formulate a request for longevity, merit, wisdom, and spiritual flourishing.
In meditative practice, this mantra accompanies longevity rituals and healing ceremonies in Tibetan monasteries. Recitation takes place in a calm space, visualizing White Tara, luminous and seated in a meditative posture. A white stone, such as rock crystal or calcite, can support this ritual by recalling the serenity sought.
Differences Between the Two Taras
Just as each stone acts on a distinct register, Green Tara and White Tara respond to complementary needs. The first is associated with the removal of obstacles and the accomplishment of activities, with a speed comparable to the wind. The second is invoked to pacify illnesses and support vital energy, in a more contemplative approach.
Their iconography makes this distinction visible. Green Tara is depicted in a half-seated posture, the leg advanced, with a blue lotus in hand. White Tara is seated with her legs crossed in a complete meditative posture and holds a white utpala near her heart. White evokes the highest purity, while the green energy of her sister expresses regenerative activity.
| Characteristic | Green Tara | White Tara |
|---|---|---|
| Symbolic Color | Green: activity, vitality, active compassion | White: purity, peace, transcendence |
| Iconographic Posture | Half-seated, right leg advanced | Full lotus, meditative posture |
| Main Vocation | Elimination of obstacles, protection | Longevity, healing, purification |
| Flower Held | Blue Utpala (blue lotus) | White Utpala near the heart |
| Eyes | Three eyes on the face | Seven eyes (face, palms, feet) |
| Sanskrit Name | Syamatara (Shyama Tara) | Sitatara |
| Specific Mantra | Om Tare Tuttare Ture Soha | Om Tare Tuttare Ture Mama Ayuh Punya Jnana Pustim Kuru Soha |
The two Taras are revered as emanations of Avalokiteśvara, which explains why their practices address different situations. As soon as suffering takes the form of an active obstacle, Green Tara is invoked. Fear, anger, immediate danger: her energy removes the obstacle without delay. When suffering manifests as vital exhaustion, illness, or karmic fragility, Tibetan tradition guides the practitioner toward White Tara, whose compassion pacifies profoundly. Shyama Tara thus recalls the impulse toward action, while White Tara supports stability and serenity.
Frequently Asked Questions
What is the difference between Green Tara and White Tara?
The two Taras share the same legendary origin and are considered emanations of Avalokiteshvara. However, their purposes differ: Green Tara is the active protector, invoked to dissipate fears, remove obstacles, and support right action. White Tara is associated with longevity, healing, and purification, particularly when health and vital energy are central to the practice.
Their posture and color express this complementarity. White Tara has seven eyes, while Green Tara has three; both also possess their own mantra. The Tibetan tradition presents them as two aspects of the same awakened energy: the liberating impulse of Green Tara and the restorative presence of White Tara.
What does the Green Tara mantra "Om Tare Tuttare Ture Soha" mean?
This mantra, used in Tibetan Buddhism, is understood as a spiritual progression. "Om" connects the body and mind to universal energy; "Tare" invokes Tara as the liberator from suffering and obstacles; "Tuttare" calls for her protection against internal and external dangers, especially the eight maha abhayas.
"Ture" evokes the swiftness of her action and the fulfillment of spiritual aspirations, while "Soha" anchors the invocation in reality. Recited with a 108-bead mala, it accompanies daily meditation. A whisper in the morning is enough to set an intention of benevolence and compassion: through practice, the mantra becomes an anchor of attention.
Who is Tara in Tibetan Buddhism and why is she revered?
Tara is a major female bodhisattva in Tibetan Buddhism. Her Sanskrit name means "Liberator," "Star," and "She who crosses the river." She is described as "our mother to all" and as a protective deity against internal and external dangers, who gathers the favorable conditions for spiritual training.
According to legend, a princess refused to be reborn as a man in order to teach compassion in a feminine form. This narrative makes Tara a model of universal spiritual commitment. The two most revered forms are Green Tara and White Tara: the former supports liberating action, while the latter accompanies healing, purification, and the stability of vital energy in the tradition.