Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This text is a ritual manual (sādhana) focused on the twenty-one manifestations of the deity Tārā, designed to provide the practitioner with a comprehensive system for achieving specific spiritual and mundane goals. The work functions as a technical guide, combining visualization, mantra recitation, and physical offerings to engage with different aspects of the goddess. It moves between peaceful and wrathful forms, instructing the reader to construct maṇḍalas and perform specific rites—such as fire offerings or the creation of protective amulets—to reverse the activities of others, subdue adversaries, heal diseases, and increase intelligence. By committing to these precise ritual protocols, the practitioner seeks to transform their own consciousness and influence their environment. The text concludes with a colophon detailing its translation history in Central Tibet, framing the practice within a lineage of Indian and Tibetan scholars and translators.
Provenance
About this text
A eulogy and ritual manual dedicated to the goddess Tārā, the Bhagavatītārādevyekaviṃśatistotropāyikā belongs to the tradition of the Other Wisdom Tantras. The work is attributed to the Indian author Sūryagupta. It entered the Tibetan tradition through the efforts of the translators Śākyaśrībhadra and lo tsa ba byams pa’i dpal, and is preserved in the classical Tibetan period within volume ཤ of the Tengyur, where it extends over twenty pages. The work enacts a complex system of visualization and ritual practice, instructing the practitioner to construct a maṇḍala and a fire pit to engage with a three-faced, twelve-armed manifestation of the deity. By relying upon the goddess—who is adorned with a bow, arrow, wheel, sword, conch, vajra, noose, and flowers—the practitioner seeks to reverse the power of others' activities and dispel the darkness of ignorance. A scholar or serious reader consults this text today to examine the technical intersection of praise and sādhana, observing how specific iconographic details and ritual protocols are employed to achieve spiritual and mundane objectives through the mediation of the Mother who gives birth to the Victors of the three times.
Cite thisAnuvāda, “A Praise of the Bhagavatī Tārā, A Sādhana of Her Twenty-One Forms” (Toh 1688), machine draft, 2026.https://naxiai.com/tibetan/works/toh1688
Summary & commentary
Significance
The work is significant as it exemplifies the integration of Buddhist soteriology with the ritual technology of the Vajrayāna tradition, where deities are utilized as tools for both liberation and worldly protection. For the modern reader, it provides primary evidence of the diverse functional roles attributed to Tārā, ranging from a compassionate savior to a fierce protector.
Structure
Passages
Section
Description
1-15
Ritual Instructions and Visualizations
Instructions on constructing maṇḍalas, visualizing various forms of Tārā (including three-faced and four-armed versions), and performing the two stages of meditation and recitation.
16-18
Wrathful and Protective Rites
Specific protocols for the destruction of enemies, the creation of protective wheels/amulets, and the use of mantras to eliminate harm.
19-24
Specialized Accomplishments
Practices for increasing intelligence, healing nāga diseases, and meditating on the Wisdom Goddess to destroy the lower realms and afflictions.
25
Colophon
Details regarding the translation of the text at Solnak Thangpoche and Tradrug temple, listing the translators involved.
Themes
Deity Yoga and Visualization (2-4, 7-8, 11, 14, 23-24)
Ritual Efficacy and Mantra (5-6, 12, 15-16, 18, 21)
Protection and Subjugation (2, 6, 8, 10, 16-17)
Healing and Intellectual Enhancement (19, 21-22)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Praise of the Bhagavatī Tārā, A Sādhana of Her Twenty-One Forms·
In the language of India: Bhagavatī-tārā-devī-ekaviṃśati-stotra-nopiyakam. In the language of Tibet: bCom ldan ’das ma sgrol ma la bstod pa nyi shu rtsa gcig pa’i sgrub thabs (The Sādhana of the Twenty-One Praises to the Bhagavatī Tārā). Homage to the feet of the Noble Tārā!
I bow at the feet of that supreme goddess, the Mother who gives birth to the Victors of the three times, the very essence of the Perfection of Wisdom, who protects all through various emanations. Having gone for refuge to her, with a noble mind, I shall explain [this] while the Noble Lady herself resides in the sky before me, surrounded by the Victors and their Sons.
One should eliminate misdeeds and complete the accumulation of merit. Having purified with the mantra of total purity, one should meditate without confusion or error upon the generation and completion stages of the actual body, speech, and mind, according to the ritual as it is.
The very body of the Noble Tārā herself completely transforms into various forms that grant desires, just like a variety of jewels; one should view her as having completely transformed according to the capacity of those to be trained. Having caused the wisdom beings to enter and bestowed blessings, one should confer empowerment, make offerings, and perform the sealing. Through the gathering of light rays, one protects beings, receives the accomplishments (siddhis), and performs the recitation.
Homage to Tārā, the swift and heroic one, whose eyes are like a flash of lightning in an instant. She who arose from the opening of the filaments of the lotus face of the Protector of the Three Worlds. She is the compassionate one, the Protector Avalokiteśvara; from the filaments of the lotus face, she arose like a flash of lightning born from a cloud. Thus, one should meditate on Tārā of supreme joy.
In the center of the sky, upon a golden-colored lotus seat, she has one face and eight arms, proclaiming the Dharma.
Bow to the goddess who holds a bow, arrow, wheel, sword, and conch,
Adorned with a vajra, noose, and flowers.
To reverse the power of others' activities,
One should rely upon and approach this goddess.
Following the object of accomplishment, construct a maṇḍala.
In its center, place a fierce-shaped fire pit.
At the heart, arrange an eight-spoked wheel with the interwoven mantra syllables,
Set out according to the oral instructions and draw them with a cord.
Insert a tube into the heart and, through the deity-yoga,
Repeatedly cause the sorcerer to be separated from his support.
With the wrathful goddess, construct a black stūpa
With four tiers and a crow's head.
The ears, neck, and nose are known to be the gatherers
Of sound, speech, and smell.
Through the continuous deity-yoga,
Perform the summoning, entry, and absorption, then suppress the object.
Once the signs are obtained, burn the previous effigy.
Supress it again with the heart at its own location.
Even if a thousand powerful ones conspire against one,
It is like the application of weapons turning back upon oneself;
One brings about one's own ruin.
Through offerings and praise, do not abandon compassion.
OṂ TĀRE TUTTĀRE TURE MAMA RAKṢA RAKṢA SVĀHĀ.
OṂ TĀRE TUTTĀRE TURE [Name] GṚHṆA GṚHṆA BANDHA BANDHA HANA HANA DAHA DAHA VIDHVAṂSAYA VIDHVAṂSAYA ĀMUKAṂ MĀRAYA PHAṬ MĀRAYA TURE HŪṂ HŪṂ PHAṬ PHAṬ SVĀHĀ.
OṂ TĀRE TUTTĀRE TURE MAHĀPAÑCA YAKṢA STAMBHAYA HRĪḤ BAṂ HRĪLA MĀRAYA PHAṬ KURUKULLĀ BHYOḤ.
The sādhana of the Venerable Noble Tārā, the Swift Heroine, is complete.
Homage to her whose face is like a hundred
Full autumn moons gathered together,
And who, with a thousand clusters of stars,
She whose blazing light is intensely radiant, possessing the complexion of a hundred autumn moons, with a charming brilliance and splendor as distinct as a thousand stars—meditate on her who dispels the darkness of ignorance. The Mother, emanated according to the ritual, has three faces: white, blue, and golden. She has twelve arms; her right hands hold the mudrā of meditative equipoise, a khaṭvāṅga, a wheel, a jewel, a vajra, and a garland of flowers. Her left hands hold a water pot, an utpala, a bell, a vase, and a book. Adorned with the various ornaments of a goddess, her body is the emanation, her speech the recitation, and her hand-symbols the mind. She accomplishes activities in accordance with each [deity]. Through both common and uncommon [methods], one should practice one-pointedness following meditative equipoise. To pacify epidemics and diseases, arrange a white-colored maṇḍala. In the center, place Amitābha with the Mother; in the cardinal and intermediate directions, place the four families and the four consorts. The surrounding perimeter should be beautified with the protectors of the directions and all ornaments without exception. Having first performed the offerings and the torma, one endowed with the so-sbyong (poṣadha) vows should recite the mantra. Recite ten thousand times with offerings and torma, or one hundred thousand times; then, endowed with the yoga of the deity and through cleanliness, pacify diseases and so forth. Satisfy the many lords of epidemics. OṂ TĀRE TUTTĀRE TURE SARVA BYĀDHI PRAŚAMANĀ ŚĀNTIṂ KURU SVĀHĀ. This concludes the sādhana of the Venerable Tārā known as "Like the Autumn Moon." Homage to her whose hands are adorned with a golden-blue lotus born from the water, whose sphere of activity is generosity, diligence, austerity, peace, patience, and meditative concentration.
The five perfections, whose nature is insight, are fully perfected. According to the ritual of the Noble Lady, one should meditate on the two stages and perform the recitation; one should extensively offer worship, praise, and eulogy. Upon a lotus and sun, she sits in the cross-legged posture, golden in color, with a single face. She holds ten attributes: an arrow, a rosary, a sword, and an arrow; a vajra, a staff, a silk ribbon, and a noose; a lotus, a bell, and a bow. Having preceded this with the concordant rituals, one accomplishes the activity of prolonging life without doubt. Having protected the life-force of others as well, one summons Amitāyus, offers worship and praise, and makes the request. OṂ TĀRE TUTTĀRE TURE ĀYURJÑĀNA DHARA DHARA VIDHARA VIDHARA YAMA-PRAHIDA-YA DEHI SVĀHĀ. Recite this one hundred and eight times, or a number equal to one's own age. The glory of life is the embodiment of all Buddhas. Recite the praise twenty-one times. Life will increase day by day and month by month. This concludes the Sādhana of the Venerable Tārā, the Perfection of Wisdom.
Homage to the Tathāgata Uṣṇīṣavijayā, who acts with infinite victory. She is the one who has attained all perfections without exception, and is intensely relied upon by the Sons of the Victors. She is marked by the wish-fulfilling jewel of the uṣṇīṣa and is victorious over all demons, enemies, and harms. Because she has fully perfected all perfections, she is worshipped and meditated upon by the great beings. Golden in color, adorned with lotus patterns, she is stainless, free from attachment, and majestic. Resplendent like a mountain of gold, she is beautiful with four arms: the gesture of supreme generosity, a rosary, a water flask, and a staff. From her, she subdues those whose life-force is wavering. Karkarāṭa, Akṣobhya, Garbhasukha, and the sole-born. Combined with Māṅgī and Vairocana, one should recite the mantra many times, placing trust in the goddess.
Strike the five places and place [the substance] inside. With one-pointed focus, perform the cleansing with the hala [substance]. There is no need to eliminate natural or artificial [impurities]. OṂ TĀRE TUTTĀRE TURE NAMAḤ ŚARE ŚARE VIŚARE SARVA BRAHMA GHAṬA SVĀHĀ. This concludes the sādhana of the Venerable Tārā known as Uṣṇīṣarājñī.
Homage to her who, with the syllable tuttāra hūṃ, fills the desires, the directions, and the sky. She who, having trampled the three worlds with her feet, is able to summon all without exception. With the powerful hūṃ sound of mantra, she fills the three realms and suppresses the three states of existence. Having summoned the lords of all, she brings them under her power. Meditate on her as the Great Sovereign.
Standing on a moon with feet upon a vajra, she holds a golden lotus stalk in the gesture of granting refuge. She who enters the supreme samādhi protects beings; she who, without attachment, nurtures all those to be trained. To accomplish the activities, approach the deity. On a cloth, draw a four-spoked wheel. With eyes and the form of the object of accomplishment, write "vaśaṃ kuru" in blood. In the center of the Queen of the three Oṃs, the sense bases are clearly complete in a wax figure. The goddess gathers [the essence] and places it in the heart. At the three times and six periods, burn acacia wood. With a copper probe, pierce the two gates. With the force of the red light of the seed syllable, summon with a hook and bind with a noose. Visualize [the target] with disheveled hair, naked, and bowing at the feet. Mix the three cemetery substances with vajra water and offer them with the mantra. Following that, with black mustard seeds and the name, perform the fire offering with a mind of magnetizing. For one or two weeks, [perform this].
Likewise, women of the seven [classes], men, goddesses, and so forth are brought under control. OṂ TĀRE TUTTĀRE TURE LAMBA LAMBA SOSĀTIKṢASI UKROSI VAŚAṂKARAYA AMUKAṂ SYA DHARMA-GHAṬAṂ NIRHARTA CA MANA-VA-BHYAḤ SIDDHA DAHA STIDHYA MAMA SAKA DHALAṂ PANA VIRUTI PALAṆĀ PACATI RATNE TAṂ BALANDARYA MANEHI KUTO NIKUKUTRO ROTRO TRIYATI VASANEHI BALAN BĀDHA PHURASAKRITAṂ. OṂ CITRI CITRI VILOLI LA VILOLA SVĀHĀ. ĀMUKAṂ SĀDHANAṂ PARAPATĀM ME DAMANAYE SVĀHĀ. OṂ KURUKULLĒ HRĪḤ SVĀHĀ.
If a yogi with one-pointed concentration offers flowers, incense, food, and drink a hundred thousand times, even Śakra will be brought under control. The fire offering of red flowers is essential. White mustard seeds are praised for the supreme person. In a bronze vessel, honey and ghee, together with the mantra, should be offered with devotion three times a day; through this offering, all aims are accomplished. In a clay bowl or a conch bowl, one should recite the mantra one hundred and eight times over honey and so forth. If this is applied to the eyes, even an enemy will think of one as a beloved son. In a cemetery, in a large vessel, with white lotus and the oil of the great [corpse], one should perform the practice one hundred and fourteen times; this eye salve will delight others.
The Sādhana of the Venerable Tārā for Summoning the Three Worlds is complete.
Homage to her who is worshipped by Śakra, Agni, Brahmā, Vāyu, and the various Īśvaras; who is praised by the hosts of bhūtas, vetālas, gandharvas, and yakṣas; who transcends the world and is of the world.
The Great Ones, the Glorious Sovereign Lady, who purifies the great terrors and sins and bestows the accomplishments of existence and peace—meditate on her with skill. Red, seated upon a lotus and sun, with one face and four arms, holding a vajra, a curved knife, a threatening gesture, and a noose; thus accomplish her in accordance with the tradition. She is the one who clears away faults for the entire assembly of deities. With the intention to benefit beings and accomplish activities, prepare an excellent maṇḍala in a secluded place. Having cleared away obstructors, perform the activity and offer the torma. Invite the goddess, present offerings, and offer praise and supplication. Recite the mantra one hundred and eight times while meditating. Visualize the faults and sins of the three places—body, speech, and mind—in the form of a black substance, and perform the cleansing. Following that, perform the washing and the burning. As the body is washed, signs will appear such as emerging from mud, being born from a lotus, moving through the sky, and triumphing in debate; or emerging from vomit, excrement, and so forth. Once these signs appear, one should also purify others who possess sin.
Namo ratnatrayāya. Nama āryāvalokiteśvarāya. Bodhisattvāya. Mahāsattvāya. Mahākāruṇikāya. Oṃ tāre tuttāre ture mama sarvapāpaṃ śodhaya śodhaya viśodhaya viśodhaya sarvabhavasamudhicchoṣaṇāya svāhā.
Whether in person, in a physical form, or in an image, gather all non-virtue and, together with the four powers, through the truth of the Noble One’s body, speech, and mind, clear away the sins of myself and all beings. This concludes the Sādhana of the Venerable Tārā, Victorious Over Sin.
Homage to her who, with the sounds "Traṭ" and "Phaṭ," utterly destroys the magical wheels of adversaries. With her right leg drawn in and her left extended, she tramples down; she is the fiercely blazing goddess who utterly destroys all challengers without exception.
Subduing adversaries with the sounds of traṭ and phaṭ, she stands upon a yellow lotus and a sun disk in a posture of right leg drawn in and left leg extended. Her appearance is fierce and wrathful, her face dark and terrifying. She wears yellow garments and is adorned with serpents. With her four hands, she holds a wheel and a sword, and makes the threatening mudrā with a noose over her secret place. For the rite of ransoming death in accordance with the practice, one should transfer the consciousness to a higher state. To grant life to beings through the outer, inner, and secret [methods], one should accumulate merit and construct a stūpa. Visualizing the goddess who grants desires, one trains in the winds of the two gates of entering and reversing. The three innate syllables are gathered into one and projected upward. Opening the path with hiṅ and drawing it up with tāṃ, one becomes the Sambhogakāya in Akaniṣṭha. Without wavering from the stainless Dharmakāya, the Nirmāṇakāya radiates to various realms. This concludes the Sādhana of the Venerable Tārā known as "Subduing Others through Transference."
Homage to the mudrā symbolizing the Three Jewels, whose fingers are beautifully adorned at the heart. Adorned with wheels in every direction, she agitates the masses of her own light. Well-born from the Buddha and the Dharma, she is the Great Compassionate One who protects the entire Saṅgha. Mistress of the wheels of the cardinal and intermediate directions, meditate on her as born from her own light. Upon a red lotus and moon disk, she is red like a bandhūka flower and has four hands. From two and two [hands], she holds the aśoka tree, the nature of supreme joy. Accomplishing the purpose of the corresponding activities, preceded by the accumulation of offerings, one performs the approach and accomplishment and gathers the accumulations.
Bless it with the three essential principles. Distinguish between the qualities and faults of what is blessed and what is not, and between clarity and lack of clarity, and thus provide protection. The full measure of the third maṇḍala is as follows: examine the auspicious time for placing the maṇḍala base; perform offerings, praises, and supplications, and present the torma. Having perfected the deity yoga, draw the maṇḍala and, for the sake of conferring empowerment, accomplish the deities within the vase.
OṂ SARVA-TATHĀGATA-ABHIṢEKATA-SAMAYA-ŚRIYE HŪṂ. Recite this over the vase. Generate the syllables BHRŪṂ ĀṂ JRĪ KHAṂ HŪṂ, and once again, through the union of the hand symbols and deities, meditate on the five families and confer the supreme empowerment. Perform the bathing, apply the perfumes, and complete all the preparations.
OṂ SARVA-TATHĀGATA-KĀYA-VIŚODHANE HŪṂ SVĀHĀ. This is the mantra for wiping the body. OṂ ĀḤ HŪṂ JAḤ HŪṂ BAṂ HOḤ. This is the mantra for blessing the body, speech, and mind, and for inviting the wisdom beings.
Then, one possessing the pith instructions should make offerings, recite the mantra, and open the eyes. Furthermore, perform the extensive activities, including offerings and fire rituals, and perform the consecration.
OṂ ĀḤ TĀRE PUṢPA DHŪPAṂ DĪPA GANDHE NAIVIDYA VAJRA HŪṂ. This is the mantra for the offerings. OṂ CAKṢU CAKṢU SAMANTA CAKṢU VIŚODHAYA SVĀHĀ. This is the mantra for opening the eyes with the probe. OṂ SUPRATIṢṬHA VAJRE SVĀHĀ. This is the mantra for reciting over the flowers and the torma. OṂ HŪṂ BHRŪṂ KHAṂ VAJRĪBHAVA DṚḌHO TIṢṬHA BHRŪṂ KHAṂ. This is the mantra for the deities to remain and for offering the maṇḍala. Perform all the activities of the peaceful fire ritual; by making offerings to the protectors of the teachings, they will provide protection.
By possessing the protection wheel, one is made free from harm. By offering an extensive torma, one is made to flourish. Through the supreme empowerment and consecration, blessings blaze forth and endure for a long time. It bestows the glory of whatever is desired and increases power and strength. Whatever is accomplished, one becomes a Buddha in that very way. This concludes the sādhana titled "The Venerable Tārā, Bestower of the Supreme."
Homage to Ture, the Great Terrifier, who utterly destroys the heroes of Māra. Her lotus face is adorned with a frown; she is the one who completely slays all enemies. She is the Great Terrifier who protects from great fear; she is the Great Heroine even among heroes. In her wrath, she slays enemies—the great enemy of enemies. Meditate on the Mistress of Power who bestows all empowerments. Upon a lotus and moon seat, and a makara seat, she is golden in color, seated in the half-lotus posture, with one face. From the aśoka flower, the supreme jewel, the lotus, and the vase, she bestows supreme power. Through the activities that accord with [the practice], one should accomplish power that clears away all afflictions. Having ripened [the disciple] through the three families, draw the essence into the tube by means of the ritual. Meditate on the sun, moon, and sky as the essence of honey, inseparable as the "coemergent." From the contaminated, the uncontaminated arises; in peace, the luminosity is pure and free from reference points. The wise, from both the embodied and the bodiless, like the nectar of a flower or sesame oil, demonstrate the proper adoption of both skillful means and the absence of means. In the end, there is the perfect equality of space. This concludes the sādhana titled "The Venerable Tārā, Subduer of Māra and Bestower of Power."
Homage to the one of supreme joy and majesty, whose crown is enhanced by garlands of light. With laughter and great laughter, Tuttāra—
She who brings the māras and the world under her power, her heart filled with sublime meditative absorption, should be meditated upon in a posture of joyful and rapturous play. With the light of the deities of the five crown ornaments, she laughs and laughs loudly. Upon a lotus and moon, she is the color of coral, with one face and four arms. The first two hands are bound at the crown of the head and brandish a sword; the others hold the branch of an aśoka tree. She performs activities in accordance with the [four] aims. Having pleased her with many offerings and supplications, one should first offer the torma to dispel obstacles, then take the site and prepare an excellent platform. Upon Mount Meru is the celestial palace; with the five vases, perform the offerings, praises, and supplications. Generate the samaya [deity] and accomplish the completion stage. Recite the mantra three hundred thousand times. With the sun and moon in the two eyes, burn all directions and gaze into the sky at the sublime maṇḍala of the goddess. Recite "Vajra ucchaṭa hūṃ." Recite the Amṛtakuṇḍalī mantra and take a hundred steps, acting with ferocity to form the net and the pavilion. Having established the great elemental goddesses as witnesses, draw the supreme maṇḍala in detail. From the four directions, with four respectful verses, make supplications. Generate the samaya and wisdom maṇḍalas, and perform the entry and so forth. Recite the dialogue between the child and the guru. Preceded by the maṇḍala, give the tooth-stick. Recite the mantra while sleeping and examine the dreams. With the deity and all [the requisites] present, arrange the colored powders. Perform the offerings, praises, meditation, recitation, and so forth. "Oṃ dhāroḍ vajra samaya svāhā." Binding the secret [vow], take the oath. Bestow the consecrated water, cover the face, cast the flower, and enter the maṇḍala. Seal the stable [deity] with the mudrā of the signs.
OṂ TĀRE TUTTĀRE TURE CITTA-MAṆḌALA VAJRA-SAMAYA STVAṂ. Having shown the maṇḍala and made the supplication: "The Buddhas all melt into the Goddess; endowed with all yogas, the empowerment of the five wisdoms is bestowed upon the supreme disciple." OṂ Ā VAJRA-DARŚANA-JÑĀNA ABHIṢIÑCA MĀṂ. OṂ VAJRA-SAMATA-JÑĀNA RATNA ABHIṢIÑCA MĀṂ. OṂ VAJRA-PRATYAVEKṢAṆA-JÑĀNA ABHIṢIÑCA MĀṂ. OṂ KṚTYĀNUṢṬHĀNA-JÑĀNA VAJRA ABHIṢIÑCA MĀṂ. OṂ CAKRA-AMOGHA-JÑĀNA ABHIṢIÑCA MĀṂ. Then, the vajra is given: OṂ VAJRA-SAMAYA STVAṂ ABHIṢIÑCA MĀṂ. Then, the ornaments and protection are given: OṂ VAJRA-RAKṢA RAKṢA HŪṂ ABHIṢIÑCA MĀṂ. The prophecy is given and encouragement is offered: OṂ TĀRE TUTTĀRE TURE SIDDHA-SAMAYA STVAṂ SVABHĀVA ABHIṢIÑCA MĀṂ. The empowerment into the state of a Vajra Master is bestowed: OṂ TĀRE TUTTĀRE TURE HE HE ABHIṢIÑCA MĀṂ. The empowerment of non-retrogression is bestowed: OṂ VAJRA-VAIVARTI ABHIṢEKA ABHIṢIÑCA MĀṂ. The empowerment of the Dharma King is bestowed: OṂ DHARMARĀJA PRATI SVĀHĀ. The empowerment of authorization is bestowed: OṂ VAJRA-ANUJÑĀ ABHIṢIÑCA MĀṂ. These are the ten empowerments of the disciple; because they mostly reside in the vase, they are called the "Vase Empowerment." First, it is also what is to be attained. Likewise, the secret empowerment, the wisdom empowerment, the ten wisdoms of the empowerment, and the three bodies are attained through the Guru’s mouth. Through the fourth, the nectar, one becomes a Vajra Holder.
The section on entering the maṇḍala of the Venerable Tārā, the Dispeller of Sorrow, is complete.
Homage to her who is able to summon the entire assembly of earth-protectors; who, with the movement of a frown and the syllable HŪṂ, completely liberates all who are destitute. She who summons the glorious protectors of the earth in all directions and the intermediate points without exception—meditate on her who dispels every poverty through the intense movement of that very essence. Having accomplished the activity through the corresponding ritual, she sits upon a lotus and sun, in the posture of right leg extended. Dark in color, with one face and two hands, her right holds a hook that summons the planets and a noose that binds. Through the approach of this heroine, one’s mind benefits beings. Meditate with devotion one hundred and eight times, and offer oblations of lotuses, bilva fruit, or karavīra flowers into the fire. In a vessel such as an excellent vase, place the five sets of five, adorned with jewels and the essence. Having cleared away obstacles in the four directions as desired, rely upon the goddess, the Sovereign of Wealth. OṂ TĀRE TUTTĀRE JAMBHE MOHE SVĀHĀ. The sādhana of the Venerable Tārā, known as the Summoner of Beings and Dispeller of Poverty, is complete.
Homage to her whose head is adorned with a crescent moon; who is intensely radiant with every ornament; from whose mass of matted hair Amitābha constantly drips forth intense light. She who, when supplicated, increases auspiciousness and excellence; adorned with the crescent moon, meditate on her who causes the mass of light of merit to blaze by the light dripping from Amitābha. Having accomplished the activity through the corresponding signs, once again [visualize] the lotus and the moon.
The glorious one who treads with the vajra posture, golden in color, with one face and eight arms, is to be visualized. He holds a trident, a hook, a vajra, and a sword; a jewel, a hook, a staff, and a pill. Through compassion, she is the one who subdues and cares for others, and she is the one who continuously bestows desired objects.
Having built the hearth in an auspicious direction, surround it in the center with an utpala flower marked by the syllable TĀṂ. Place the fuel for the fire offering on the right and the offering substances on the left. Having purified the milky wood, honey, and ghee, consecrate each separately. With properly measured ladles made of precious materials, the pouring-ladle, the offering-ladle, the vajra, and the bell, having purified them, spread a layer of kuśa grass. Light the fire with the perpetual flame of a brahmin, purifying it and fanning it with a bellows. To make it blaze, do this three times each. Having made offerings to the selfless consumer of oblations, dissolve [the deity] into it. Perform the lotus posture twice, and with three [offerings] each, seven times, respectfully offer the ladlefuls of ghee. The yogi, possessing [the deity], should do this with one-pointed concentration.
OṂ AGNAYE ADI-VYA AVISAMAYA RĀŚRIYE HAVYA-KAVYA MAHĀKĀNA SVĀHĀ.
If the fire is of bad omen, avert obstacles and enemies; if it is good, make supplications and take the accomplishments. Having abandoned those with negative karma, offer to those who are pure through the restoration and purification (poṣadha), respectful, and compassionate. OṂ ABHIBHAKṢA AGNAYE MAMA ŚĀNTIṂ KURU SVĀHĀ.
After that, perform the ladlefuls and the foot-washing. Offer the offerings, the praises, and make the request for the desired aim. After that, having generated the deity and so forth and made offerings, offer the ladlefuls and then the substances.
NAMO RATNATRAYĀYA. NAMO ĀRYĀVALOKITEŚVARĀYA. BODHISATTVĀYA. MAHĀSATTVĀYA. MAHĀKĀRUṆIKĀYA.
OṂ TĀRE TUTTĀRE TURE MAMA ŚĀNTIṂ KURU SVĀHĀ.
Offer the ladle and the pouring spoon, and perform the offerings and praises.
Once again, generate the fire deity and offer the substances.
Perform the offerings, praises, and confession, and dedicate the merit toward enlightenment.
All purposes and all activities are accomplished.
This concludes the sādhana for performing the fire offering of the Venerable Tārā, the Bestower of All Auspiciousness.
Homage to her who dwells in the midst of a blazing garland,
Like the fire at the end of an eon.
With right leg extended and left drawn in, she delights the entire retinue;
She utterly destroys the hosts of enemies.
The heroine who ripens and destroys
Is majestic in the midst of a fierce mass of fire.
She who supports, who hates, who brings joy,
And who destroys—meditate on her in the form of an enemy.
Upon a red lotus and a sun disk,
She stands in the ālīḍha posture, with one leg extended and one drawn in.
Her color is a fierce red like ruby,
Radiating everywhere and burning everything.
With one face and four arms, her lips and brows quiver.
She holds a sword, an arrow, a wheel, and a bow.
Through the acts of cutting, piercing, cleaving, and striking,
Not even the subtlest atom of obstructing spirits or enemies remains.
Gold-colored, precious indranīla gems,
Surklong (amber), the ashes of the noble relics,
Vr̥hatī and guggulu resin,
And incense blended with the five nectars and so forth—
If the practitioner possessing yoga burns these,
All eighty thousand obstructors without exception
Will be destroyed, just as a forest fire consumes dry wood.
It is the same for infectious diseases, poisons, and the like.
With pride, the goddess summons the form of the target;
Having separated them from their support and cut the liṅga, she burns it.
The sequence for the approach, accomplishment, and activity is as follows.
Recite one hundred and eight thousand times. Having offered [the oblation] into the mouth of the wrathful hoṃ-pit, within three, seven, or twenty-one days, even a brahmā will be slain.
OṂ TĀRE TUTTĀRE TURE DHAMA DHARE SA HŪṂ SPHOṬA BHASMĪ KURU HŪṂ HŪṂ HŪṂ PHAṬ PHAṬ PHAṬ SVĀHĀ.
The sādhana for destroying enemies and obstructors through the complete maturation of the Venerable Tārā is complete.
Homage to her who strikes the surface of the earth with the palms of her hands and stamps it with her feet; who, with the syllable HŪṂ and a moving frown, shatters the seven underworlds. She who summons, strikes, and pounds; who holds the supreme syllable and shatters the seven levels of the two stages. By approaching the Goddess herself with devotion, one achieves the state free from hatred through wrath.
She is a thousand-fold brilliance, black in color, with three faces: the right white, the left red, and a wrathful face. She wears a necklace of skulls and entrails, is adorned with eight snakes, and wears a tiger skin. With six arms, she holds a sword, a hook, a staff, and likewise a skull-cup filled with blood; she holds a noose and the head of Brahmā, shattering the three realms and the seven levels all at once.
Having preceded [the practice] with the concordant activities, with a white silk cloth smeared with fragrant unguents, through the union of the deity, one should write the syllables OṂ and Ā at the center of the lotus filaments, with eight arrows and eight seed-syllables as the boundary. Surrounding it are the dependent origination of the Four Truths, adorned with the essence mantras of the five families, beautified by a crossed vajra, and encircled by the vowels and consonants. Finally, the mantras of the Destroyers and the fence of swords are arranged in two successive layers on the outside. Then, the fence of blazing [flames]...
Write it with auspicious ink while in meditative equipoise. Offer worship and cause the wisdom wheel to enter. With pride, seal it, fumigate it with incense, and wear it around the neck. By this, there is nothing that is not protected. This concludes the Sādhana for the protective wheel of the Venerable Tārā, the Summoner.
Homage to the Blissful, the Virtuous, the Peaceful, whose sphere of activity is the peace of nirvāṇa. She who is perfectly endowed with oṃ and svāhā, she who is the very destroyer of great negativity. The goddess Blissful bestows the higher realms; the Virtuous bestows liberation; likewise, the Peaceful bestows perfect buddhahood. One should meditate on her who grants these and destroys negativity.
Upon a white lotus and moon, she sits in the vajra posture, the color of a kunda flower. She holds a rosary, the gesture of supreme generosity, a staff, a lotus, a ritual pitcher, and a book. Having performed the root recitation and the ritual bath, it is for the sake of clearing away obstacles and increasing merit.
Possessing the deity yoga and complete substances, with a mind of faith, compassion, and diligence, prepare a platform in a delightful location. It should have a multicolored lotus with four petals, beautifully encircled by a vajra and a garland of fire. Draw the guardians of the directions and the auspicious symbols. Arrange the sword, flowers, arrows, silk, peacock feathers, colored threads, white conch shells, and so forth, along with banners, canopies, victory banners, parasols, flower garlands, and other offerings and tormas.
Emanated from the meditative absorption of the goddess, within a vast, precious palatial mansion, is the Blessed Lady, the Lake-Born One of accomplishments. Generate her through the three rituals, cause her to enter, and offer worship.
Namo ratnatrayāya. Namo āryāvalokiteśvarāya. Bodhisattvāya. Mahāsattvāya.
MAHĀKĀRUṆIKĀYA | OṂ TĀRE TUTTĀRE TURE SARVA GRAHE | SARVA VYĀDHI | SARVA CŌRA | SARVA VĀTYĀ | SARVA DURSVA-PNIBHYAḤ | SARVA PĀPAṂ ŚAMANĀYA SVĀHĀ |
Surrounding the Queen of Knowledge, hundreds of thousands of beautiful forms encircle her. With the blazing light of radiating and reabsorbing, they melt and are transformed into a pool of nectar. Through the cleansing of the poison-remover, the sins, demons, and so forth are expelled in the form of foul shapes and washed away. Recite the vidyā-mantra together with auspicious verses. Afterwards, offer worship, praise, and request forbearance. Recite it once, three times, five, or seven times. By performing this ablution, illness is cleared away and demons are pacified. Sins are destroyed and all aims are accomplished; if practiced constantly, the siddhis will be attained.
The Sādhana of the Ritual for the Outer Ablution of the Venerable Tārā, the Great Peaceful One, is complete.
Homage to her who is completely surrounded by joy, who utterly crushes the hosts of enemies. By arranging the ten-syllable mantra, she is the Knowledge-Queen who liberates from the syllable HŪṂ. Completely surrounded by intelligence, mindfulness, and so forth, she utterly crushes the enemy hosts of ignorance. By arranging the ten syllables of wisdom, meditate on her who liberates from the darkness of existence and peace from the syllable HŪṂ.
Upon the stamen of a lotus and a sun disk, she sits in the bodhisattva posture, the color of coral. She holds a trident that crushes enemies at her heart; she holds a fruit-bearing branch and displays the threatening gesture. The essence of the heart is the supreme touch; surrounded by the ten syllables, she grants all desired siddhis and increases wisdom. She dwells in the center of the hearts of all. Her nature is compassion, supreme insight; she acts solely for the benefit of others and bestows the siddhis.
Just as you increase the intelligence of others,
So please cause my supreme intellect to flourish.
Lord of Speech, peaceful, subtle, and red—
Visualize yourself as him, with the four goddesses
Of keen wit, mindfulness, insight, and increasing intelligence
To your right, left, front, and back.
In the center of a moon upon the wheel of existence,
The actual manifestation arising from Vairocana and Tārā,
Is generated by the light of the root mantra that dispels darkness.
Recite the secret mantra through the practice of silence:
OṂ TĀRE TUTTĀRE TURE HRĪḤ |
MAHĀMĀYĀṂ GA PRAJÑĀ PRIDHĀ MAHĀSARASATYE NAMAḤ PRAKṚTAPARIŚUDDHA SARVADHARMĀ PRAKṚTAPARIŚUDDHO ’HAṂ |
SARVA MAHĀBHAYANTĀRA SVĀHĀ |
Having recited this while mixing medicinal substances,
If one consumes them for six, three, or one month,
One will retain much that is heard, possess long life,
And attain the Brahmā-like voice.
Likewise, by reciting the mantra of the golden-colored, fragrant [substance]
For one, three, or six months,
Through the approach practice, one becomes keen-witted and mindful,
And with increasing intelligence, becomes a Lord of Speech.
The Sādhana for increasing intelligence, titled "The Venerable Tārā, Destroyer of Enemies," is complete.
Homage to her who, by stamping with her feet,
Is the seed-syllable in the form of HŪṂ,
Who causes the three worlds to tremble,
Including Mount Meru, Mandara, and Vindhya.
When the goddess of bliss stamps her feet,
The three worlds tremble and are struck with fear.
Meditate on the Protector born from the seed-syllable HŪṂ,
Who shakes all of Mount Meru and brings all under his power.
Upon a sun disk in the center of a brilliant white lotus,
Born from the syllable HŪṂ, she bestows all bliss.
Seated in the bodhisattva posture, beautiful in orange-red,
Her two hands hold the moon.
In a secluded place for the approach retreat, arrange a clean shrine room. For the peaceful deities, prepare a mandala of flowers along with offerings and torma. Likewise, for the fierce ones, prepare the fire offering. Out of compassion for robbers and the like, give the goddess the desired torma. Having performed the nine-limbed offering, make supplications for both peaceful and wrathful activities. Light from the heart center pervades the entire realm of sentient beings. Once again, through compassion, from the syllable A comes a cool ray of light, and upon it is the syllable Tāṃ. This completely transforms into the goddess in her previous form, holding the gesture of fearlessness and the utpala flower in her right and left hands. Adorned with various beautiful ornaments, she dwells in the midst of clouds of divine offerings, worshipped by the great and the small. She wears necklaces, bracelets, and long necklaces. Adorned with the three syllables, visualize her clearly as a form of light in the sky. Thinking that the nectar from her hand protects oneself, recite the secret mantra for as many years as necessary:
Namo āryāvalokiteśvarāya bodhisattvāya mahāsattvāya mahākāruṇikāya | tadyathā | oṃ tāre tuttāre ture sarvaduṣṭāṃ praduṣṭāṃ mama kṛtān jambhaya stambhaya mohaya bandha bandhaya hūṃ hūṃ hūṃ phaṭ phaṭ phaṭ sarvastambhani tāre svāhā |
With the outer mudrā, press them underfoot. With the inner breath, draw them in and burn them. Bind and coil the wheel of the object of accomplishment. Expel the protective deities with torma. Visualize the Great Glorious One in the direction where one is going, her beautiful face looking toward oneself. Offer praises, recitations, and supplications to her. By this, one will be protected from all fears. This concludes the Sādhana of the Venerable Noble Tārā, the Blissful One, entitled "Binding Robbers."
Homage to her who holds in her hand the deer-marked moon, appearing like a divine lake; who, by uttering "Tāre" twice and the syllable "Phaṭ," dispels all poisons without exception. Noble Lady, you who hold the divine swan, you who increase untainted bliss and clear away poison. By means of pleasing substances and the application of mantras, one should meditate on the victory over poisons.
Upon a white lotus, in the center of a moon, she sits in the cross-legged posture upon a throne of excellent wings. With two hands she holds a hook at her crown; the other two hold the gesture of supreme generosity and a volume of scripture. The yogi who pleases the deity should examine the poisons of the five classes of spirits. For the five types of substances, there are five secret mantras; recite them three hundred thousand times and smear them on the five points of the body.
OṂ TĀRE TUTTĀRE TURE KURUKULLE HRĪḤ SARVA ŚATRŪN BHAKṢAYA HŪṂ HŪṂ NĀGA STAMBHAYA MOHAYA BANDHAYA RAṂ YAṂ KHAṂ SUṂ NERAPANE HŪṂ HŪṂ PHAṬ PHAṬ SVĀHĀ.
For the first samaya substance: guggulu, musk, sweet flag, costus, aconite, and asafoetida; these are combined with musk and Akṣobhya. For the second, double the sweet flag and musk; add costus, guggulu, sulfur, cotton rags, Chinese wax, the "odor of the deceased," the essence of a pig, garlic, madhuka, the essence of man, and powdered bone; these are the pills of gathered human essence. By reciting the previous mantra twice as many times, one unites awareness with the deity. For the third, it is three times as much; furthermore, one should rely on the nectar that conquers nāga poison. For the fourth, it is four times as much; one should rely on the "Victory over Nāga Poison." For the fifth, five times as much myrobalan; specifically, one should rely on Akṣobhya and musk.
Just as sunlight destroys the darkness and the dust of men, so too does it overcome all poisons. This concludes the Sādhana for healing nāga diseases by the Venerable Tārā Vijayā.
Homage to the queen of the hosts of gods, who is served by gods and kinnaras. With the majesty of the joyful armor of all-encompassing protection, she dispels disputes and evil dreams. Worshipped by the lords of the three worlds, she dispels the suffering of ill omens through the blazing splendor that generates universal joy. One should meditate with diligence during the six periods of the day.
Upon a white lotus and a sun disk, with the right leg extended and the left in the cross-legged posture, she is the color of a kunda flower. Adorned with a body of various light garlands, she holds a fire-hearth and burns away suffering. Having seen the signs and performed the preliminary service, and having gone for refuge and abandoned other applications, one should prepare a maṇḍala smeared with cow dung. In the center, one should generate the Speech, Mind, and Body. Having invited that very [deity] and performed the offerings as a preliminary, one should supplicate with a compassionate mind and perform the service. With diligence, one should recite ten thousand times for a period of one hundred and eight years. One should perform offerings, praises, and supplications without distraction.
Namo ratnatrayāya. Namo āryāvalokiteśvarāya. Bodhisattvāya. Mahāsattvāya. Mahākāruṇikāya. Tadyathā: rijugha dharmī nirayate tare taraya bhagavati tuttāre bhayamocitu re svāhā.
This concludes the Sādhana for liberation from prison by the Venerable Tārā who burns away suffering.
Homage to her whose two eyes are as radiant as the full sun and moon. By reciting "Tāra" twice and "Tuttāre," she dispels even the most violent fevers.
Wisdom Goddess, Wisdom Eye,
Clearly seeing the obscured and the unobscured,
You destroy the lower realms, the diseases of existence,
And the afflictions—thus should you be meditated upon.
Upon a moon atop a red lotus,
In the sattva posture, the color of gold and copper,
With two hands holding a golden vase at the heart,
You destroy disease and grant all accomplishments.
Holding the peacock’s eye, tongue, and bile,
Place them within a casket together with Mount Meru.
The Goddess’s own body, speech, and mind,
Generated as the three syllables, are the supreme protection.
The Queen of Knowledge, the syllable TĀṂ,
Gathers the eye-salve so that all may see,
And grants the sight of others or the lack thereof.
Recite the dhāraṇī of the Concealer one hundred thousand times:
Namo ratnatrayāya | Namo āryāvalokiteśvarāya | Bodhisattvāya | Mahāsattvāya | Mahākāruṇikāya | Tadyathā | Oṃ tāre tuttāre ture jaye jaye tuttāre jaya bodhiture svāhā |
The sādhana for the Venerable Tārā, the Source of Accomplishments, for making oneself invisible, is complete.
Homage to her who, by arranging the three realities,
Is perfectly endowed with the power of pacification.
She who destroys the hosts of demons, vetālas, and yakṣas—
Ture, the most supreme one.
Through the deity, mantra, and samādhi,
She of great power who arranges the three realities,
Who destroys the hosts of harm in the three places—
One should meditate on her possessing the two syllables.
By means of the deity’s approach, offerings, and recitation,
In accordance with the complete ritual and through familiarization,
One will constantly remember the three realities
And achieve the perfect state of Khecarī.
Born from HA, upon a lotus and moon, the Bull of the Herd...
Seated in the half-lotus posture, wearing a tiger-skin skirt, with one face, the three gates of liberation, and three eyes, holding a rosary of pearls and a trident, star-colored and brilliantly white, she dispels the darkness. Filling the three realms with the sound of secret mantra, she strikes the three poisons with her trident. She grants the perfection of all accomplishments to the practitioner. She is the one who bestows the vision of the celestial realm (Khecarī).
Through the mental habituation of deity recitation, one should fashion a sword from copper, iron, or gold, adorned with a garland of ten authentic ākāra syllables. Upon seeing the signs of the mantra recitation—whether superior, middling, or inferior—such as flowers and radiating light rays, one should move the mind without attachment. Grasping that, one travels like a bird with wings.
Oṃ tāre tuttāre ture amoghasiddhi khaḍge paloka āloka tiṣṭha ratna cala cala hūṃ hūṃ vaṃ vaṃ sthāṃ svāhā.
The Sādhana of the Celestial Realm by the Venerable Tārā, the Completer, is finished. This Sādhana of the Twenty-One Praises of the Venerable Noble Goddess, the Wish-Fulfilling King of Power, is a clarification of what was taught in the five hundred and seventieth chapter of the Tārā-abhyudaya. May this virtue dispel the mental darkness of wandering beings.
The Sādhana of the Twenty-One Praises of the Venerable Noble Tārā composed by the great master Sūryagupta, who was personally cared for by the body of the Venerable Supreme Goddess herself, is complete.
[Translated] by the great Paṇḍita Śākyaśrībhadra of Kashmir, renowned as the third Buddha of the future, the glorious Lord of Dharma, and the translator Jampai Pal.
This was translated at the great temple of Solnak Thangpoche in Central Tibet and at the sacred palace of the Tradrug temple.
The Venerable Tārā; the Venerable Ānanda; the Arhat Madhyāntika; the Arhat Śāṇavāsika; the Arhat Kṛṣṇavāsika; the Kashmiri Sūryagupta; Rāhulaśrī; Vinayaśrī; the Paṇḍita Śākyaśrī; the Translator Maitrīśrī; the Guru Sönam Gyaltsen; the Precious One, the Great Authority; and he [taught] it to Butön.
Translation status: Not among 84000's published translations, and not in progress there. Translations published elsewhere have not been searched for, so one may exist. (source: 84000 catalogue + registry; checked 2026-11-10).
Set in Newsreader and EB Garamond; Tibetan in Noto Serif Tibetan; Chinese in Noto Serif SC.