Tara (Ramayana)

"When Lakshmana storms into the inner apartments of Kishkindha, to upbraid Sugriva who has reneged on his promise to track down Sita, it is Tara who is sent by the terrified Sugriva to tackle this rage-incarnate. Approaching Lakshmana with intoxicated, half-closed eyes and unsteady gait, lovely, slim, unashamed, Tara effectively disarms him. She gently reprimands him for being unaware of lust’s overwhelming power that overthrows the most ascetic of sages, whereas Sugriva is a mere vanara (a forest dweller). When he abuses Sugriva, Tara fearlessly intervenes, pointing out that the rebuke is unjustified and details all the efforts already made to gather an army. Once again, as when tendering advice to Vali, Tara displays her superb ability to marshal information and to intervene in a crisis. Thus, she acts as Sugriva’s shield while ensuring that her son Angada becomes the crown prince. In the Mahabharata there is an interesting statement in the Vana Parva that Vali and Sugriva fought over a woman. Surely that woman was the remarkable Tara for, the Ramayana tells us, when attendants report Lakshmana’s arrival, Sugriva is so engrossed in Tara (and not his original wife Ruma) that he remains oblivious to the news."

"In the Balinese dance Kebyar, Rama helps Sugriva get his lover, Dewi Tara, back from his brother, SuVali. In both the Nrisimha Purana and the Mahanataka, Tara is actually Sugriva’s wife whom Vali forcibly took away."

"The Telegu Ranganatha Ramayana has an even more interesting account of Tara’s origins that aligns her more closely with Ahalya, by also depicting her as not born of woman. In this account, Tara is said to have emerged along with the other apsaras during the churning of the ocean for amrita, the nectar of immortality. Tara was then gifted to Vali and Sugriva for the help they had given the gods. Subsequently, Sugriva married Sushena’s daughter Ruma."

"The earliest bearer of the name Tara is the wife of Brihaspati who runs away with his disciple Chandra, causing the Tarakamaya war between the devas and their stepbrothers, the asuras. The name Tara, therefore, carries an aura of internecine strife. Tara, like Helen with Paris, let herself be ruled by her preferences, ignoring social conventions in choosing to leave her ascetic husband for the young and irresistibly handsome Chandra. Even after the war, when the devas and the asuras fight again over possession of her son, it is she who has the last word. As this second war is inconclusive, Brahma himself requests Tara to declare who is the father of her son. Once again, Tara chooses to announce the truth instead of hiding behind the safety of conventions and declares that Chandra, not Brihaspati, is the father. That is how she becomes the ancestress of the Lunar dynasty, the Chandra Vamsa, whose fortunes are the stuff of Vyasa’s epic."

"Tara is the name of the second of the Ten Mahavidyas (the ten Transcendental Wisdoms). Erich Neumann, while discussing the highest form of the feminine archetype, the Goddess of Spiritual Transformation, views Tara as the highest evolution of this universal aspect of consciousness. Her name signifies both ‘star’ and ‘the pupil of the eye’, conveying the idea of a focal point, which suggests that Tara is in some manner a very concentrated essence. We can also interpret her name as coming from the causative form of the verb t.’r, meaning ‘to cross’, ‘to traverse’ or ‘to escape’. Like Draupadi, as we shall see later, Tara is ‘she who ferries across’, ‘she who saves’. Indeed, by her intrepidactions Tara, the wife of Vali, saves the kingdom and her son from ruin."

"Tara and Mandodari are parallels. Both offer sound advice to their husbands who recklessly reject it and suffer the ultimately responsible for the deaths of their husbands. Thereby, they are able to keep their kingdoms strong and prosperous as allies of Ayodhya, and they are able to continue to have a say in governance. Tara and Mandodari can never be described as shadows of such strong personalities as Vali and Ravana."