1-2/3 LBS, Tara, 8” Tall Bodhisattva of Compassion, India, Resin, GT58

A beautiful and detailed Tara statue that is crafted from resin.

We consider this a Green Tara (although it is not green) largely due to her ease in posture.

Green and White Tara are considered as the goddess of virtuous activity and is a dynamic manifestation of unending compassion.

This item is boxed and wrapped for gifting.

Weight: 1-2/3 pounds, unboxed
Height in Inches: 8 inches +
Width in Inches: 4.75 inches
Thickness in Inches: 3 inches
Made Of: Resin
Made In: India

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Dimensions and Weight may vary slightly from piece to piece.

Tara, as the name suggests, "the one who liberates," is the savior who saves the sentient beings from the great Eight fears.

She is a fully enlightened Buddha, and here enlightened activities are powerful beyond comprehension.

These eight fears that afflict beings exist both externally and inwardly. If they connect with Tara's enlightened activity, people who have worries believe that she will protect them.

These eight great fears are:

Lions
Elephants
Fire
Snakes
Thieves
Drowning
Captivity
Evil Spirits

Tara is the Buddhist savior deity who is believed to be born from Chenrezig's sympathetic tears.

Looking at the world of suffering creatures, the Bodhisattva Chenrezig cried as he saw intensive misery.

Two Tara's were formed from the tears running down his cheeks, a tranquil white one from the left and a ferocious green one from the right.

As a result, Tara is frequently referred to as his consort.

The Forms of Tara:

Buddha Shakyamuni had given many teachings on Tara while turning the Wheel of Dharma for the third time.

His teachings include the inner and outer tantra and the Great Perfection (Dzogpa Chenpo).

These teachings, including the widely prevalent practice of 21 Tara, were brought to Tibet during the time of Guru Padmasambhava, King Triton Detsen, and Master Shantaraksita.

His spiritual consort Yeshe Tsogyal, herself, was considered the emanation of Tara.

And soon, the Tara practice became one of the most popular and influential practices in Tibetan Buddhism.

The Nyingma tradition, the oldest school of Vajrayana, introduced the Tara practice in both Kama and Terma lineage.

It contained various practicing emanations of Tara, which were peaceful, wrathful, and semi wrathful.

The Nirmanakaya form of Tara deals directly with the confusion and distraction caused to all the sentient beings.

Her emanations are boundless and are not confined by external factors such as geography, traditions, and customs.

Tara emanates in various forms as she reaches out to everyone in need.

Among the various forms of Tara, we will be discussing two of her significant emanations: Green Tara and White Tara.


Distinguishing Green Tara and White Tara:

Tara is a Buddhist deity who has various forms.

Even though she is only officially connected with Buddhism in Tibet, Mongolia, and Nepal, she has become one of the most well-known Buddhist deities worldwide.

As the name suggests, Green Tara and the White Tara both have a distinct colors on their body, Emerald Green and radiant white, respectively.

Each Tara has a unique iconography vividly portrayed in the Statues and Thangka paintings.

Similarities between White Tara and Green Tara:

Apart from their distinct body colors, Green and White Tara appear exceptionally peaceful and young.

They both have a single face, two arms, and two legs.

They are seated on a moon disc upon a lotus seat, holding a lotus with her right hand.

The Tara have their upper part of the hair tied in a top knot, wearing a five Jeweled crown on her head included in the eight ornaments and the five silk of a peaceful deity.

The eight jewel adornments

a jeweled crown
jewel earrings
a short necklace
two long necklaces, one longer than the other
a bracelet on each wrist
a golden belt at the waist with loops of jewelry
armlets on each arm
an ankle-let on each foot
The five silks

the silk ribbon hanging from the back of the head
an upper garment
a long scarf
a silk skirt
a lower garment

Differences between White Tara and Green Tara:

Green Tara has a body of emerald green, while White Tara is glowing white like a stainless moon.

Green Tara has two eyes, while the White Tara is portrayed as having seven eyes (three on her face, two on her palms, and two on her legs).

There is a specific posture for each of them.

White Tara is seated in Vajra-paryanka posture while the Green Tara resides in her royal ease posture.

Her right leg is extended forward as she is ready for her action.

Even though both Tara holds a lotus with their right hand, the color of these lotus differs.

Blue lotus (also Utpala) is held by Green Tara, while White Tara has Pundarika (the white one).

Green Tara is frequently represented with a half-opened lotus, which symbolizes night.

White Tara is seen holding a fully bloomed lotus, which means the day.

Green Tara depicts activity, whereas White Tara embodies elegance, peace, and a mother's love for her child.

Together, they signify unending compassion engaged around the globe at all hours of the day and night.


TARA means “star,” “planet,” or “she who ferries across.”

She is a bodhisattva embodying compassion in the female form of a young goddess.

She is often considered to be such an advanced bodhisattva that she is actually a Buddha.

Tara’s name is said to derive from the verb meaning “to cross” or “to traverse”.

In Pali the verb tarati means “to get to the other side.”

This word is cognate with the Latin “trans” (across). The word Tara also literally means “star.”

An interesting overlap between these two senses is the use of stars in navigation.

The Pole Star, used at least for millennia to guide travelers, was known as Dhruva-Tara (the immovable star).

Tara becomes a focal point on the far shore that helps us guide our lives in a safe direction.

We can take her enlightened qualities of wisdom and compassion as our guide, moment by moment, as we navigate our lives.

A third meaning of “tara” is “the pupil of the eye,” again suggesting a focal point and conveying a sense that Tara watches over those who navigate the treacherous waters of life in search of the further shore of liberation.

Tara’s name in Tibetan is Dölma, which means “She Who Saves.”

She is seen as guarding against the Eight Great Terrors of lions, elephants, fire, snakes, robbers, imprisonment, shipwreck or drowning, and man-eating demons.

In each case these terrors are symbolic of spiritual dangers.

For example, the First Dalai Lama described the demons against which Tara offers protection as being our self-consuming spiritual doubts.


The word bodhisattva means as “A being set upon enlightenment,” “One whose essence is perfect knowledge,” or “A being whose essence is enlightenment.”

“Bodhisattva” is a compound word formed from bodhi (spiritual awakening, enlightenment) and sattva (a being, essence, spirit).

There is a possibility that the Pali word “satta” was actually a back-formation from the Sanskrit word sakta, meaning “committed to, fixed or intent upon, directed towards.”

The Pali term “bodhisatta” would, from a Sanskrit point of view, have been ambiguous, and it’s possible that it was retranslated into Sanskrit wrongly as “enlightenment being” when it should have been re-translated as “one committed to enlightenment.”

The word, however, has several shades of meaning, and we will explore these below.

Three meanings of the word “bodhisattva”
There are three principle meanings of the term bodhisattva:

In early Buddhism, the word bodhisattva (or bodhisatta) referred to the historical Buddha, Gautama, before he attained enlightenment.

This meaning covered his previous lives as well as his last life, up until the moment he became enlightened.

In the early scriptures of the Theravada and other schools, he would refer to his life before enlightenment by saying thinks like, “Before my Awakening, when I was still an unawakened Bodhisattva, the thought occurred to me…”There is also a whole class of stories about the Buddha’s previous lives called the Jatakas (birth tales) and in those he’s referred to as “the Bodhisattva.”

The only other beings referred to as “bodhisattva” are mythic Buddhas of the past and future.

For example Maitreya, the next Buddha in our timeline, is currently a Bodhisattva.

And previous Buddhas mentioned in the scriptures, like Vipassi, are referred to as being bodhisattvas before they became enlightened.

In the later schools of Mahayana Buddhism, the term bodhisattva refers to a human being committed to the attainment of enlightenment for the sake of others.

Becoming a bodhisattva is the goal of Mahayana Buddhism.There are scriptures about how to train as a Bodhisattva, such the Bodhisattvacaryāvatāra, or Guide to the Bodhisattva’s Way of Life, also known as the Bodhicaryāvatāra, composed in the 8th century in India by Shantideva (Śāntideva).

This text, which has heavily influenced the practice and teaching of the Dalai Lama, outlines how one develops the Six Perfections of giving, morality, patience, energy, meditation, and wisdom.

Anyone who is set upon enlightenment, not just for themselves alone, but for the sake of all sentient beings, can be described as a bodhisattva, although the term is usually reserved for those of advanced spiritual attainment.

It’s uncommon, in my experience, for anyone to refer to themselves as a bodhisattva.

The word bodhisattva may also refer in Mahayana Buddhism to archetypal bodhisattvas: mythical beings such as Avalokiteshvara and Manjushri.

These are mythic, non-historical figures.

They are objects of reverence and subjects for meditation.

Meditation practices involving them can include the recitation of verses praising their qualities, the visualization of their forms, and the chanting of their mantras.

Ref: wildmind.org