The Twenty-One Taras: A Complete Guide to Tara in Tibetan Buddhism and Her Connection to Dzi Beads
Tara is one of the most beloved deities in all of Tibetan Buddhism -- a figure of swift, active compassion who responds to those who call her name with immediate grace. Her Sanskrit name means "star," and like a star she guides practitioners through darkness, fear, and difficulty without hesitation. Unlike many Buddhist deities whose practice is reserved for advanced practitioners, Tara is universally accessible. Her simplest mantra -- Om Tare Tuttare Ture Svaha -- is among the most widely recited in the entire tradition. Mothers teach it to children. Monks recite it before sleep. Pilgrims carry it across high mountain passes.
But Tara is not a single figure. Tibetan Buddhism recognizes twenty-one distinct manifestations of Tara -- each with her own color, posture, qualities, sphere of protective activity, and mantra. Understanding who these Taras are opens a door into one of the richest devotional traditions in Buddhist practice.
This post introduces each major Tara form and connects her energy to the dzi beads most resonant with her domain. For the complete specialist guide to which dzi beads are documentably connected to which Tara -- including a frank discussion of which "Tara dzi" claims are genuine and which are not -- see our dedicated Dzi Blog post: Tara Dzi Beads: The Complete Guide to Every Form of Tara and the Dzi Beads That Carry Her Energy.
Who Is Tara? The Origin Story
The most widely told origin of Tara describes a princess named Yeshe Dawa -- "Moon of Primordial Awareness" -- who lived countless eons ago during the time of a previous Buddha. Through years of devoted practice she accumulated vast merit and was told by monks that she should pray to be reborn in a male body to better advance on the path. She refused.
She vowed instead to always manifest in female form until the cycle of existence was emptied of suffering. From that vow, Tara was born: a bodhisattva of inexhaustible compassion who has since manifested in twenty-one forms to address every kind of obstacle and suffering that beings encounter.
A second account describes Tara arising from the compassionate tears of Avalokitesvara -- the Bodhisattva of Compassion -- when he wept at the immensity of suffering in the world. From his left eye arose Green Tara; from his right eye, White Tara. In this telling, Tara is the active, embodied expression of Avalokitesvara's boundless care. Where he hears the cries of the world, she acts.
Both accounts illuminate the same truth: Tara does not wait. She responds.
The Root Mantra of All Taras
Before meeting the individual Taras, learn their shared mantra -- the foundation from which all specific Tara mantras derive:
Om Tare Tuttare Ture Svaha
| Syllable | Meaning and Function |
|---|---|
| Om | The body, speech, and mind of all enlightened beings -- the universal opening |
| Tare | Liberates from samsara -- the cycle of suffering and rebirth itself |
| Tuttare | Liberates from the eight great fears and external dangers |
| Ture | Liberates from disease, suffering, and inner obstacles and afflictions |
| Svaha | "So be it" -- establishes the mantra's intention in the heart of the practitioner |
This mantra can be recited by anyone, in any circumstances, without initiation or special instruction. It is Tara's open invitation to all beings.
The Twenty-One Taras: Why Twenty-One?
The full enumeration of the twenty-one Taras comes from the Praises to the Twenty-One Taras -- a liturgical text recited daily in monasteries throughout the Tibetan Buddhist world. Each of the twenty-one verses describes one Tara: her color, posture, qualities, and the specific protection she bestows.
The twenty-one Taras are not twenty-one separate goddesses. They are twenty-one aspects of the single enlightened compassion that Tara embodies. Just as sunlight through a prism reveals the full spectrum of colors that were always present within the white light, the twenty-one Taras reveal the full spectrum of compassionate activity present in Tara's awakened mind. Practitioners typically begin with Green Tara as a foundation and may later receive teachings and empowerments for specific Taras whose qualities are most relevant to their circumstances.
What follows covers the major named Tara forms that appear across Tibetan Buddhist teaching and practice. Not every one of the twenty-one is named and individually described in every lineage -- the specific enumeration varies somewhat between traditions -- but the major colored forms are universally recognized.
Green Tara: The Swift Protectress -- Root of All Taras
Green Tara (Sanskrit: Shyamatara; Tibetan: Sgrol ljang) is the root form from which all other Taras emerge. She is depicted in emerald green, seated with right leg extended -- always ready to rise at a moment's notice in response to a call for help. Her left leg rests in meditation posture; her right hand is open in the gesture of supreme generosity; her left holds an utpala lotus.
Her color -- emerald green -- represents the element of air: speed, flexibility, and the ability to penetrate any obstacle. She is called "the Swift Liberator" and "the Mother of all Buddhas." She is the most universally accessible form of Tara and the starting point for all Tara practice.
She protects specifically from the eight great fears -- which carry both outer and inner dimensions:
| Fear | Outer Danger | Inner Mental Poison |
|---|---|---|
| Lions | Predatory animals | Pride |
| Elephants | Rampaging elephants | Delusion and ignorance |
| Fire | Danger from fire | Hatred and anger |
| Snakes | Poisonous creatures | Envy and jealousy |
| Robbers | Thieves and hostile forces | Wrong views |
| Imprisonment | Captivity and chains | Miserliness and attachment |
| Floods | Drowning and water danger | Desire and craving |
| Demons | Harmful spirits | Doubt and spiritual confusion |
Mantra: Om Tare Tuttare Ture Svaha
Dzi connection: Green Tara is the only Tara with a dedicated dzi bead motif -- the Green Tara Motif Dzi, etched with her iconography in natural agate. Among eye-count beads, the Four-Eye Dzi resonates most strongly with her -- its obstacle-removal function and embodiment of the four immeasurables directly mirror her swift protective activity.
White Tara: Longevity, Healing, and Compassionate Wisdom
White Tara (Sanskrit: Sitatara; Tibetan: Sgrol dkar) embodies the peaceful, healing, sustaining dimension of Tara's compassionate activity. She is luminously white, seated in full lotus posture of deep meditation. Her most distinctive iconographic feature is her seven eyes: two in her face, one on her forehead (the wisdom eye), one on each palm, and one on each sole. These seven eyes see in all directions simultaneously -- spiritual, worldly, and beyond -- watching over all beings with complete awareness.
Where Green Tara is active and swift, White Tara is still and deeply nurturing. She is specifically associated with longevity -- her mantra is the primary longevity mantra in many Tibetan Buddhist lineages. She is invoked for healing illness, extending life, accumulating merit, and the long-term sustaining of wellbeing.
Mantra: Om Tare Tuttare Ture Mama Ayu Punye Jnana Pushtim Kuru Svaha -- "Tara, increase my lifespan, merit, and wisdom."
Dzi connection: The Seven-Eye Dzi is the most iconographically specific connection in the entire Tara-dzi tradition. White Tara in her complete form -- Saptalocanā, the Seven-Eyed White Tara -- has seven eyes; the Seven-Eye Dzi has seven eyes. This direct numerical and iconographic correspondence makes the Seven-Eye Dzi the natural companion bead for White Tara practitioners. The Five-Eye Dzi also resonates through its connection to longevity and the five Dhyani Buddha wisdoms that White Tara embodies.
For a full guide to White Tara, see our dedicated post: Who Is White Tara?
Blue Tara (Ekajati): Guardian of the Deepest Teachings
Blue Tara, known in Sanskrit as Ekajati and in Tibetan as Ralchigma ("the one with a single braid"), is one of the most powerful and esoteric protective deities in the entire Vajrayana pantheon. She is one of the three principal protectors of the Nyingma school -- the oldest school of Tibetan Buddhism -- and serves as the supreme guardian of the Dzogchen teachings: the most profound and secret transmission in the Nyingma tradition.
In her wrathful form she has one eye, one tooth, and one braid of hair -- each expressing the non-dual nature of reality, the single truth beyond all duality. Her deep blue-black color represents ultimate emptiness: the boundless, indestructible space of awakened mind. She does not merely protect individual practitioners. She protects the integrity of the teaching lineage itself.
Mantra: Om Bhim Vrim Hum Phat
Dzi connection: No dedicated Blue Tara dzi bead exists as a traditional category. The Nine-Eye Dzi is the most resonant choice -- the supreme protective bead in the entire dzi tradition, governing all nine welfares simultaneously, mirrors Blue Tara's comprehensive protective scope. The Vajra Motif Dzi also carries strong resonance through its connection to the indestructible Vajra teachings that Ekajati guards.
For a full guide to Blue Tara, see: Who Is Blue Tara (Ekajati)?
Black Tara (Tro Nyer Chenma): Destroyer of Evil and Extreme Negativity
Black Tara (Tibetan: Tro Nyer Chenma, "She Who Frowns Wrathfully"; Sanskrit: Krodha Tara) is the most wrathful form of Tara -- a fierce protector who does not soothe obstacles but obliterates them. She appears twice in the Atisha lineage of the Twenty-One Taras: as the 7th Tara (protection from enemies, black magic, and harmful intentions) and as the 14th Tara, the Invincible Black Tara, who crushes all nine types of evil and transforms all eight classes of harmful beings.
Her dark blue-black complexion represents the absorption of all negativity. She sits on a sun disc rather than the cool moon disc of peaceful Taras -- the solar fire burns away all impurity before it can approach the practitioner. Her black vase, her crown of skulls, and her bone ornaments teach the complete transcendence of attachment and the fearlessness that makes truly fierce protection possible.
Like Blue Tara, her wrath is entirely compassionate in origin. She destroys what cannot be healed, obliterates what cannot be reasoned with, and transforms what ordinary kindness cannot reach.
Mantra: Om Tare Tuttare Ture Sarva Vidya Avarana Ye Bhye Phat Soha
Dzi connection: No dedicated Black Tara dzi bead exists as a traditional category. The Nine-Eye Dzi is the most resonant choice for Black Tara practitioners -- its supreme obstacle-eliminating power and comprehensive protective scope most directly mirror her fierce domain. The Garuda Motif Dzi also resonates through the Garuda's role as destroyer of poison and harmful forces at their source, which parallels Black Tara's mode of action.
For a full guide to Black Tara, see: Who Is Black Tara?
Yellow Tara (Vasudhara): Abundance and Earthly Prosperity
Yellow Tara -- often identified with Vasudhara, the Hindu and Buddhist goddess of abundance -- is depicted in warm golden tones, holding a wish-granting jewel and sheaves of grain. She is invoked for material prosperity, agricultural abundance, the removal of poverty, and the creation of the material conditions that support a meaningful life and sustained practice.
In the Tibetan understanding, freedom from material suffering is itself a dimension of liberation -- and abundance used with wisdom and generosity supports the conditions for spiritual practice across generations. Yellow Tara's blessing is therefore not merely worldly: it is the creation of the material foundation from which spiritual cultivation becomes fully possible.
Mantra: Om Tare Tuttare Ture Vasudharini Svaha
Dzi connection: The Three-Eye Dzi resonates most naturally -- known as the wealth bead of the dzi tradition, linked to Kubera (Jambhala) and the three stars of fortune (happiness, honour, and longevity), it directly addresses the material prosperity that Yellow Tara embodies. The Five-Eye Dzi also resonates through its connection to Kuvera's five Jambhala forms and the five directions of wealth.
Red Tara (Kurukulla): Magnetizing, Love, and Attraction
Red Tara, identified with Kurukulla, is depicted in vivid red with four arms, holding a flower bow and arrows of lotus blossoms. She is the Tara of magnetizing activity -- the power to attract favorable circumstances, loving relationships, positive influences, and supportive conditions into one's life. She is also the Tara most associated with the transformation of desire: taking the energy of wanting and redirecting it toward awakened love and compassionate aspiration.
Her practice is traditionally invoked for attracting a compatible partner, healing broken relationships, drawing supportive people into one's life, and creating the social conditions that support both material wellbeing and spiritual development.
Mantra: Om Kurukulle Hrih Svaha
Dzi connection: The Two-Eye Dzi is the most resonant choice -- known as the dzi of partnership, romantic love, and the harmony of complementary forces, its relational energy directly mirrors Kurukulla's domain of attraction and loving connection. The Two-Eye Dzi is the traditional choice for those seeking to attract a compatible partner or deepen a current relationship -- the same intention for which Red Tara is most commonly invoked.
Note on consistency: Some sources suggest the Five-Eye Dzi for Red Tara through a general "wish-fulfilment" association. We prefer the Two-Eye Dzi because it most precisely matches Kurukulla's specific domain of relational attraction and love -- the Five-Eye is primarily a wealth bead. Precision in these connections matters more than breadth.
Orange Tara: Protection from Fear and Purification of Karma
Orange Tara -- sometimes called Vajra Tara or depicted in saffron tones -- is associated with protection from sudden fear, purification of negative karma accumulated through broken commitments or harmful speech, and the removal of conflict from one's environment. She is particularly invoked by practitioners who feel the weight of past actions and seek purification, and by those navigating difficult interpersonal or legal situations.
Dzi connection: The Four-Eye Dzi resonates through its obstacle-removal and protection function, particularly its association with the removal of harmful karma and the clearing of blockages from all directions. The Six-Eye Dzi also resonates through its connection to the purification of karma across the six realms -- the Six Eye is specifically the compassion and purification bead, which aligns with Orange Tara's karmic clearing domain.
For a full guide to Orange Tara, see: Who Is Orange Tara?
Tara and Dzi Beads: How the Two Traditions Meet
Dzi beads have been carried and worn in Himalayan Buddhist practice for centuries -- used alongside deity practice, prayer, and devotion as protective talismans and merit-accumulating objects. In this context they have long been used by Tara practitioners as physical companions to their devotional practice. Not as replacements for practice, but as tangible anchors for intention that remain present against the body throughout daily life.
The connections between specific Taras and specific dzi beads described in this guide are grounded in shared thematic qualities, documented symbolism, and the lived devotional tradition of Himalayan Buddhism. They are not rigid canonical correspondences from a single ancient text. Where we can document a direct iconographic link -- as with White Tara and the Seven-Eye Dzi -- we say so clearly. Where the connection is thematic and resonant rather than directly documented -- as with Orange Tara and the Six-Eye Dzi -- we say that too.
This honesty matters. Some sellers market beads as "Blue Tara dzi" or "Red Tara dzi" as if these were traditional ancient bead categories. They are not. Only the Green Tara Motif Dzi exists as a named, documented Tara motif in the authentic dzi tradition. For the complete guide to what is genuine and what is not, see: Tara Dzi Beads: The Complete Specialist Guide.
Quick Reference: Every Major Tara and Her Dzi
| Tara Form | Color | Primary Domain | Most Resonant Dzi Bead(s) |
|---|---|---|---|
| Green Tara | Emerald green | Swift protection, all eight fears, obstacle removal | Green Tara Motif Dzi (dedicated); Four-Eye Dzi |
| White Tara | Brilliant white | Longevity, healing, wisdom | Seven-Eye Dzi (direct iconographic link via seven eyes); Five-Eye Dzi |
| Blue Tara (Ekajati) | Deep blue-black | Guardian of Dzogchen, fierce protection of teachings | Nine-Eye Dzi; Vajra Motif Dzi |
| Black Tara | Dark blue-black | Destroying black magic, evil spirits, extreme negativity | Nine-Eye Dzi; Garuda Motif Dzi |
| Yellow Tara (Vasudhara) | Golden yellow | Abundance, material prosperity, removal of poverty | Three-Eye Dzi; Five-Eye Dzi |
| Red Tara (Kurukulla) | Vivid red | Love, attraction, magnetizing favorable conditions | Two-Eye Dzi |
| Orange Tara | Saffron orange | Protection from fear, karmic purification, conflict removal | Four-Eye Dzi; Six-Eye Dzi |
| All Twenty-One Taras | Full spectrum | Complete compassionate activity of Tara in all forms | Twenty-One Eye Dzi; Nine-Eye Dzi |
Reciting the Praise to the Twenty-One Taras
The Praise to the Twenty-One Taras is one of the most widely recited liturgical texts in Tibetan Buddhism. It consists of twenty-one verses -- one for each Tara -- that describe her qualities, invoke her presence, and articulate the specific protection she bestows. Reciting all twenty-one verses is understood as a complete Tara practice in itself.
The traditional instruction for recitation is to begin with three prostrations to the image of Tara, recite the twenty-one verses once, then recite the root mantra Om Tare Tuttare Ture Svaha 21 or 108 times, and close with a dedication of merit. Morning and evening are the traditional times, though the practice can be done at any time.
Many practitioners hold a dzi bead during this recitation -- particularly a Seven-Eye Dzi for White Tara's longevity focus, or a Green Tara Motif Dzi for the general practice. The bead serves as a physical anchor for the practice: something tangible in the hand while the mind and voice engage with the text.
Frequently Asked Questions About the Twenty-One Taras
What is the difference between the twenty-one Taras and just one Tara?
The twenty-one Taras are not twenty-one separate goddesses -- they are twenty-one aspects of a single enlightened being. Just as white light contains all colors within it, Tara's awakened compassion expresses itself across twenty-one distinct modes of activity depending on what is needed. Beginning practitioners typically work with Green Tara as the root and most accessible form. More advanced practice may involve specific Taras whose qualities address particular circumstances.
Do I need initiation to practice with Tara?
Green Tara's mantra (Om Tare Tuttare Ture Svaha) and the Praise to the Twenty-One Taras are considered universally accessible -- no formal initiation is required to recite them with sincere motivation. Specific tantric practices for wrathful forms like Blue Tara or Black Tara traditionally require empowerment from a qualified teacher. Always follow your own teacher's guidance on this question.
Which Tara is best for beginners?
Green Tara without question. She is the most accessible, the most universally invoked, and the Tara most consistently present across all Tibetan Buddhist lineages. Her mantra is simple, her practice is open to everyone, and her protective activity addresses the widest range of ordinary life circumstances. Begin with Green Tara and allow your practice to deepen from there.
Which Tara is associated with longevity?
White Tara is the primary longevity Tara. Her mantra (Om Tare Tuttare Ture Mama Ayu Punye Jnana Pushtim Kuru Svaha) specifically asks for the increase of lifespan, merit, and wisdom. Long-life practices in Tibetan Buddhism -- particularly those performed for a teacher or elderly practitioner -- center almost always on White Tara. The Seven-Eye Dzi is the natural companion bead for White Tara longevity practice.
Is there a dzi bead for every Tara?
No -- and any seller who tells you otherwise is misrepresenting the tradition. Only Green Tara has a dedicated named dzi motif. The other Taras are connected to dzi beads through thematic resonance -- shared qualities and symbolic overlap -- rather than dedicated named motifs. For the full honest guide to what exists and what does not, see: Tara Dzi Beads: The Complete Specialist Guide.