The Great Goddess Tara: 9 Powerful Ways Tara Devi Yantram can help us

A Warning

Kindly note that none of the Dasha Mahavidya Sadhana process should be carried out under the orders of a self-realized Tantric Guru who is aware of the intricate details of the sadhana process and adept in rituals and the mood of the paddhati or methodology.

Any error in Tantrik Sadhana can even cause dangers to the life of a sadhaka. So one has to be absolutely certain if one wishes to even think of venturing into this dark path of Tantrik vidhi.

Who is Tara Mahavidya?

Goddess Tara is the second among the Dasha Mahavidyas. The word Tara comes from the Sanskrit root word ‘Taara’ which means to liberate. Hence, Mother Tara is the boat which takes us past the ocean of Nescience. However, on the journey, the Sadhaka collects bonus points or treasures as Siddhis.

When seekers ask what this liberation looks like in daily life, the answer is surprisingly practical: calmer speech, clear decision-making under pressure, and an intuitive sense of timing that prevents avoidable mistakes. These are among the maa tara sadhana benefits often observed by sincere practitioners, an inner steadiness that helps one move through confusion, complete pending work with focus, and speak truth without aggression while still being effective in the world.

The power of One Goddess Tara is equivalent to that of a thousand Saraswatis.

Physical Description of Goddess Tara

Tara is a fierce manifestation of the mother Goddess. Many paintings depict her pot-like belly, as a repository of Siddhis or occult powers. Tantriks adore this auspicious form. The countless braids of her matted hair represent the countless beams of sun rays.

Iconography becomes experiential in sadhana: those “rays” translate as flashes of insight and disciplined creativity. Students, artists, writers, and researchers frequently report sharper recall, quicker synthesis of ideas, and the courage to present their work. These maa tara sadhana benefits are not mere “gifts”, they arise when tapas, purity of intention, and compassionate conduct align with Mother’s grace.

Difference between Kali and Tara

Goddess Tara and Kali have such striking similarities, we may often get confused. Both wear a garland of heads, they step on Lord Shiva and hold a naked sword in their hand. However, on close observation, we find subtle differences in their leg posture. 

Also note that Kali Devi wears a skirt of severed arms while Tara Devi covers her body with tiger skin. Kali has a black complexion while Tara Devi is blue. Goddess Tara holds a scissor, blue lotus, bloodthirsty sword, and a Khappar bowl in her four arms. 

Each emblem reflects a concrete transformation. The scissor cuts unhelpful mental loops; the sword ends indecision; the lotus opens refined aesthetic and spiritual taste; the bowl receives what must be surrendered. Practically, maa tara sadhana benefits can show up as finishing long-stalled projects, taking bold yet ethical decisions, and an uplift in one’s creative signature, without the egoistic noise that usually accompanies achievement.

With the scissor, she cuts the backlog of Karma, our bondages and miseries. The blue lotus symbolizes mystical powers, beauty and wisdom. These boons come to every Sadhaka who performs the Tara Mahavidya.

What does the Khappar bowl symbolize?

Let us understand it with an analogy. Before decorating a room, we sweep and mop it. Only after the cleaning, we beautify it with room-decors and showpieces. Similarly, before bestowing the embellishments of life, Goddess Tara absorbs our impurities and negative thinking patterns into her bowl. 

Thus, the Khappar bowl looks inauspicious representing our vices which she bears in her hand.

Finally, one attains various Siddhis, which are personal, known only to Tara Devi and her Sadhaka.

Forms of Tara Devi

Ugra Tara – Her name has the word ‘Ugra’. Ugra means fierce. Ugra Tara’s energy is harsh and heavy on our consciousness.

Sadhakas undertake Ugra Tara Sadhana only when their problems are life-threatening. She is the last resort to save one from a do or die situation. Since she deals with a major portion of our bad Karmas, she has a fiery personality.

Neel Saraswati– Her sadhana is great for creative talents, similar to Goddess Saraswati. However, her blue complexion is in contrast to that of the fair Goddess Saraswati. The Sadhaka excels at poetry, designing, singing, dancing and writing.

Eka Jata is yet another form of Tara Devi. Before we delve deeper into Tara Devi Sadhana let us look into the Powerful Tara Devi Yantram and how it can benefit all of us in a Satvik Mode.

The Undefeatable Tara Devi Yantram

What is the Tara Devi Yantram?

The Tara Devi Yantram is a sacred geometric field that embodies the rescuing power of Maa Tārā, She who ferries one across fear, instability, and karmic turbulence. Where the mantra shapes sound into intention, the yantra shapes space into intention. When both are practiced together, the mind gains a stable visual anchor while the breath carries the seed-sound inward; the two converge as one stream of devotion.

In the Tara Devi yantra, a downward-facing triangle rests inside a golden solar disc and an eight-petalled lotus, all enclosed by a square bhūpura with gateways. The central triangle bears the seed “स्त्रीं (Strīm̐) or even Trīm̐ (त्रीं) ”, a Tārā-specific Śākta bīja that concentrates Her protective, cutting, and revealing intelligence. Around the lotus, ancillary bījas (traditionally hūṁ, hrīṁ, klīṁ or lineage-specific syllables) act like subtle guardians of the heart of the yantra.

In practice, you sit steady, soften the gaze on the triangle, and allow the bīja to settle on the breath. Each repetition of the mantra pulls scattered attention back to the geometric center (bindu-space implied by the triangle’s convergence). As this “return” happens hundreds of times across days, the yantra ceases to be an external picture and begins to function as an inner map: mind → sound → form → stillness.

Because Tara is also honored as Nīla-Sarasvatī (the Blue Wisdom), this yantra particularly supports clarity of speech, study, negotiation, writing, and the courage to say what is true without aggression. For householders, it becomes a dignified altar-focus to stabilize work, finance, and growth intentions while staying sāttvika. For sādhakas working within Tantrika maryādā, it can be ritually awakened under a Guru to function as a protective, crossing-over field (uttāraṇa). In both cases, purity, steadiness, and respect are non-negotiable.

Benefits of the Tara Devi Yantram

Used with humility, the yantra quiets inner noise and lends courage during transitions, job moves, business expansions, relocations, and difficult negotiations. Gazing on the central triangle while repeating Strīm̐ or Trīm̐(त्रीं) trains attention to return to the present task; this translates off the mat as better decision-making and cleaner conversations. Many find that distractions reduce, and that small yet decisive actions get taken on time.

As Nīla-Sarasvatī, Tara refines the voice, not only public speech but the inner voice that guides priorities. The yantra supports dignified communication: saying less but saying it clearly, and listening without reactivity. For entrepreneurs and professionals, this often shows up as well-timed proposals, firmer boundaries, and wiser risk assessment.

Spiritually, the yantra nurtures śraddhā (trust) without escapism. When fear spikes, the gaze returns to the triangle; breath meets the bīja; the surge settles. Over weeks, this conditioning becomes second nature. The yantra thus complements japa, simple pūjā (diya/dhūpa), and a clean lifestyle; it does not replace right action, ethics, or accountability.

On auspicious lunar days or during Navarātri, a slightly longer practice can be kept: quiet cleaning of the altar, fresh flowers, a few minutes of prāṇāyāma, and then japa. The yantra helps the home atmosphere feel calmer and more intentional. In shops or offices, keeping the yantra in a respectful spot near the work desk or cash area can steady team mood and customer interactions, subtle, calm, not showy.

When prepared and awakened under a living Guru, the yantra may function as a kavach-like field, helping a sādhaka maintain boundaries, avoid avoidable entanglements, and recover composure after shocks. The emphasis is always on dignity: no triumphalism, no threats toward others, only a return to one’s dharmic path with clarity and restraint.

Tara Devi Yantram Structure

• Bhūpura (outer square): A protective square with four T-shaped gateways marks the boundary between sacred space and worldly space. It trains the mind to “enter” practice with respect and to “exit” with gratitude.
• Field colorway: A golden/yellow field suggests illumination and auspiciousness; the maroon-red sanctum affirms tapas (disciplined effort).
• Lotus (8 petals): An emerald-green eight-petalled lotus sits within the red field. Eight petals classically point to balance across the senses and directions. The green tone hints at growth and steadiness.
• Inner disc (maṇḍala): A golden circular disc hosts the core triangle. The disc harmonizes prāṇa, giving the eye a gentle resting horizon.
• Central triangle (śakti-koṇa): A downward-facing maroon triangle concentrates Tara’s compassionate yet incisive force, cutting delusion, opening courage.
• Bīja placement: At the triangle’s heart appears “स्त्रीं (Strīm̐)” Trīm̐(त्रीं) in white. On select lotus petals are ancillary seed syllables (as depicted), such as “हूं (Hūṁ), ह्रीं (Hrīm̐), क्लीं (Klīm̐)” depending on paramparā usage.
• Title: The head reads “तारा यन्त्रम्”, identifying the deity and keeping the altar unambiguous.

Read dynamically, the geometry invites a sequence: cross the gateways with attention → settle on the green lotus (stability) → rest in the golden disc (clarity) → enter the śakti-koṇa (resolve) → dissolve into the bīja (stillness). This is not just diagrammatic; it is a repeatable inner movement that becomes the method of practice.

Significance of the Tara Devi Yantram Energy Transmission & Chakra Impact

The square contains and grounds prāṇa, preventing dissipative practice. The eight-petalled lotus distributes energy evenly around the body-mind, useful when one tendency (fear, anger, over-talking) dominates. The circle harmonizes breath cycles and gently synchronizes the two nostrils, helping the mind enter a single-pointed groove.

The downward triangle represents Śakti descending as compassion and precision. It is the blade that cuts confusion, yet it falls as grace. Gazing on this triangle while repeating Trīm̐ activates a calm, alert tone in the viśuddha (throat) field, linked with truthful speech, and steadies maṇipūra (navel) to act without rashness. Many sādhakas report a clearer chest and softer jaw after practice, signs of tension unwinding around voice and will.

Because Tara is the Uddhāriṇī (Savior), the yantra’s geometry feels “ferry-like”: square = dock, lotus = boat, circle = calm water, triangle = guiding prow, bīja = destination. Over time this imprint appears spontaneously in difficult moments, breath deepens, shoulders drop, the “boat” steadies, and wiser choices are made.

Mantras to Activate the Tara Devi Yantram

Bīja Mantra 1 (core): “स्त्रीं(Strīm̐) or Trīm̐(त्रीं) ”
Bīja Mantra 2 (protective): “हूं(Hūṁ)”
Tara Gayatri (Śākta): “ॐ उग्रतारायै विद्महे, नीलसरस्वत्यै धीमहि, तन्नो देवी प्रचोदयात्॥”
Transliteration: Om Ugratārāyai vidmahe, Nīla-Sarasvatyai dhīmahi, tanno Devī prachodayāt.

Simple daily upāsanā (householder): Clean altar → diya/dhūpa → 3 deep breaths → soft gaze on the triangle → 108× Trīm̐, sealing with 11× Hūṁ. Conclude with the Tara Gāyatrī and a moment of silence.

Tantrika activation: Under Guru Deeksha, the yantra is ritually awakened with nyāsas, purashcaraṇa counts, and protection seals. Without deeksha, keep to the simple sāttvika routine above, helpful, safe, and dignified. Intensity (amāvasyā, midnight rites, meat/spirits, etc.) must not be attempted without a living paramparā’s guidance.

How the Tara Devi Yantram is prepared at YantraChants.com

At YantraChants, each yantra is prepared as prasāda, not product. We begin with a clean muhūrta and sankalpa for the intended recipient. The yantra is drawn on Bhojpatra (traditional birch bark) for its purity, memory, and resonance with mantra. Natural inks and disciplined line-work ensure clarity; geometry is checked carefully so the gaze never “snags.”

Before inscription, the space is readied with Gaṇapati and Guru vandana. The artisan invokes Tara and performs nyāsa so that hand and attention are aligned. The bhūpura, lotus, disc, and triangle are inscribed in the right order, with “Trīm̐” placed when the mind is steady. Where the lineage prescribes, ancillary bījas are added to select petals as visible in the reference yantra.

After drawing, the yantra is gently awakened with japa of Trīm̐ and the Tara Gāyatrī, along with brief avaraṇa praises (as permitted for householders). Under request and eligibility, a stricter Tantrika energization is done by a senior sādhaka: protective sealing (rakṣā-mudrā), specific bīja-kṛtyas, and silent blessings for the stated intention (study, clarity, business growth, stable cash flow, safe travel, etc.).

The Bhojpatra is then dried, mounted safely, wrapped in clean cloth, and sent as prasāda with simple usage instructions. If you seek a pocket yantra/kavach, we prepare it with the same disciplines in a compact, respectful format. The emphasis remains the same: sattva, steadiness, and gratitude.

For exact visual reference while writing or teaching, use the image included above (also available for download). It captures the square with gateways, eight green petals, golden disc, maroon triangle, and “Strīm̐” or Trīm̐(त्रीं) at center, the working grammar of this Tara yantra.

Importance of a Self-Realized Guru in Yantra Sadhana

A Guru clarifies what to do, what not to do, and why, saving years of trial and error. In Śākta upāsanā, the line between wholesome austerity and harmful intensity can be thin; the Guru’s living discernment keeps practice within sattva while allowing authentic depth.

Deeksha aligns your subtle body with a known current of Tara’s grace. The yantra then behaves less like a picture and more like a relay, practice flows, resistance reduces, and ethical guardrails remain firm. Even when life gets turbulent, a deekshit sādhaka tends to return sooner to steadiness and right action.

If deeksha is not yet possible, keep the simple routine and a clean life. When ready, seek guidance humbly. The yantra will support you meanwhile, but a living paramparā multiplies its effect and safety.

Rare Observations in Using the Tara Devi Yantram

Sādhakas sometimes report dreams of boats, bridges, blue light, or hearing the bīja inwardly while waking, gentle signs of attunement. During Navarātri, the yantra can feel “brighter”; keep boundaries, reduce social noise, and sleep on time. As a remedy, light a steady diya, offer a white/red flower, do 108× Strīm̐ or Trīm̐(त्रीं) and 11× Hūṁ, and speak fewer but truer words that day.

Tantrika Significance of Tara Devi’s Form

In Śākta Tantra, Tara is an astral weapon of compassion, She cuts knots and ferries the sādhaka across inner oceans. The downward triangle is the sharp, benevolent edge of Śakti; the yantra can function as a kavach when awakened properly. Among the Daśa Mahāvidyās, Tara stands as the Savior (Uddhāriṇī), a swift rescuer who stabilizes movement so dharma can resume.

l) Frequently Asked Questions (FAQs)

Q1. What is the Tara Devi Yantram and how does it work with the popular Tara Mantra?
A: It is a geometric aid that focuses attention on Tara’s rescuing power. Regular japa while gazing at the triangle integrates sound and form, making practice steady and heartfelt.

Q2. How do I place it at home for best results?
A: Keep it on a clean altar in the Northeast (Īśānya) of the room if possible. Sit facing East, light a diya/dhūpa, and keep the surface uncluttered.

Q3. Which day is best to begin, and what is the minimum daily practice?
A: Begin on a Friday in the waxing moon, or during Navarātri; intense amāvasyā rites require a Guru. Daily: short pūjā, then 11–108× Strīm̐ or (त्रीं), sealing with 11× Hūṁ.

Q4. Do I need Guru Deeksha?
A: Deeksha greatly deepens effect and safety by connecting you to a living paramparā. Without it, keep to a simple, sattvic routine.

Q5. Who can keep the yantra? Any restrictions?
A: Anyone who approaches with śraddhā and cleanliness. Follow your family/lineage norms; keep the altar dignified.

Q6. How long to see results?
A: Varies by karma and steadiness. Give 40–90 days of disciplined practice, then review calmly.

Q7. Can multiple yantras be kept together?
A: Yes, if intentions harmonize. Avoid contradictory goals and maintain visual spacing.

Q8. How do I cleanse and re-energize it?
A: Dust gently, offer diya/dhūpa, and perform periodic japa counts (11/27/108) of Strīm̐ or Trīm̐ (त्रीं) (त्रीं) with a short Hūṁ seal.

Q9. Office/shop placement or kavach version?
A: Place it near your work desk or cash area respectfully. A pocket yantra/kavach may be carried if kept clean and dignified.

Q10. If the yantra fades, cracks, or is disrespected?
A: Retire respectfully, wrap in clean cloth and bury/immerse per local custom, then install a properly prepared yantra.

Q11. Special times like Navarātri or amāvasyā?
A: Yes, practice often deepens then. Keep purity, quiet boundaries, and Guru-aligned discipline.

Q12. Suitable offerings?
A: Red/white flowers, kumkum, simple sattvic items. Keep focus on japa and steadiness over quantity.

Q13. How to set a sankalpa for business/growth without anxiety?
A: State it softly at the start, then release it into the practice. Let steady action and gratitude carry it.

Custom FAQ Overrides / Extras

Tara Yantra , 8 popular questions
1) Is Tara Yantra for protection or growth?
A: Both, protection creates the conditions for growth. Use Strīm̐ or Trīm̐ (त्रीं) daily and act ethically.

2) Can I travel with it?
A: Yes, as a pocket/kavach version in a protective case. Keep it clean and avoid casual handling.

3) Colors must match exactly?
A: Petal count/triangle orientation matter more than exact shades. Keep tones calm and consistent with your lineage.

4) Can I frame it behind glass?
A: Yes. Wipe gently; avoid reflective glare that fatigues the gaze.

5) Is copper backing necessary?
A: Not necessary for household use. Bhojpatra with clean mounting is sufficient.

6) What if family members don’t practice?
A: No issue; maintain your routine quietly. Let atmosphere, not arguments, do the teaching.

7) Can it be kept in a bedroom?
A: If that’s your only quiet place, yes, keep it tidy and elevated. Prefer a simple cloth cover when not in use.

8) Monthly maintenance?
A: On a chosen lunar day, do a longer japa (e.g., 3×108) with fresh flowers and silence afterward.

Tara Mantra & Buddhist-tradition significance , 5 common questions
1) Is “Om Tāre Tuttāre Ture Svāhā” the same deity?
A: It honors Tara in the Buddhist tradition as swift compassion. The Śākta yantra above is Non-Vaishnava Hindu; respect each path’s discipline.

2) Can I chant both mantras?
A: Many do, but keep clarity, don’t mix rites in a single sitting. Give each practice its own short, sincere window.

3) Is a Buddhist Tara image okay near this yantra?
A: If done respectfully, yes. Keep altars simple; avoid clutter and conflicting intentions.

4) Are malas or colors different?
A: Buddhist lineages may suggest specific malas and offerings. Follow the instructions of the teacher you are actually practicing under.

5) Do results differ?
A: Language and method differ, but the heart is compassion and rescue. Choose one method, stay steady, and live ethically.

Experiences of Tara Sadhana

It is indeed difficult to explain the varied dimensions of Devi Loka.

However, a sadhaka can sense energies, as he matures in his sadhana. For instance, Ma Kali’s energy is dark and intoxicating, which disconnects one from the virtual world, which means this material world. 

The Sadhaka transcends the thoughts-world and is sucked into a black hole, an extraordinary feeling indeed. Tara Devi’s energy is similar and yet different. While Kali devi is the ultimate destination, Goddess Tara is more of a problem solver. Her name, itself defines her purpose of liberating others from their current mess, quite appealing to the material man. 

However, as she shuffles our Karmas, the very foundation of our birth, one may experience tremendous mood swings. Deep and sudden realizations of life may dawn. One may have an after death experience depending on one’s spiritual maturity and inherent nature.

An unguided Sadhaka may entrap himself between the two worlds, staking his mental sanity. So, perform sadhana only after initiation from the self-realized Tantra Guru.

Story of Goddess Tara

A very popular story connected with Tara Devi is this one. Goddess Tara supported Lord Shiva in his decision of drinking the Halahala Poison. Well, she inspired him to take the tough call. When Lord Shiva drank the dangerous venom, his body turned blue, throat dried, and he was losing consciousness. 

Mother Tara observed him from a distance and felt sorry for her lord. Moved by His condition, Tears welled up in her eyes. A surge of motherly love towards Lord Shankar overpowered her Being. She ran towards Mahadev, who transformed himself into a baby. She held the infant on her lap and started breastfeeding him. Her milk was indeed magical. 

The Lord’s abnormally blue skin transformed into a milky white complexion sparkling like fresh camphor. Mahadevi absorbed all the poison into her body and became blue instead. Such is the sacrifice of Tara Ma. Also, Mother Tara wanted to reward Lord Shiva for his selfless contribution in saving the world.

She christened the infant Akshobhya Shiva which means the undisturbed one. The goddess then placed the infant Lord on her head making an announcement for all to hear. Whoever wants to win her grace, must first worship Akshobhya Shiva, the infant form of Lord Shiva. Only then, she will listen to our prayers. Paintings depict Akshobhya Shiva as the coiled snake ornament on her hair.

Tara Peetha is a Shakti Peeta in West Bengal, dedicated to Goddess Tara. It lies in the Birbhum district of West Bengal. It is said that the eyes of Sati Devi had fallen there.

Pilgrimage to Tara Peetha can act like a reset: the mind softens, priorities realign, and prayers become simple and honest. While the outer journey is brief, the inner journey continues as clarity of purpose and devotion. Many attribute this renewal to maa tara sadhana benefits received at the Peetha, especially when one returns home and quietly lives by the insights received.

Sage Vashishta Worships Goddess Tara

Influenced by the mystical goddess, Once, Sage Vashishta took up Tara Mahavidya Sadhana. Since he came from the Vedic era, he worshiped her in the Vedic style.

The Sadhana continued for years but failed in pleasing Goddess Tara. Frustrated by her indifference, Sage Vasishta cursed the Goddess to lose her powers and status as a potent Dasamahavidya. 

Lord Brahma intervened and made Sage Vashishta realize his blunder. The Vedic style of worship is unsuitable for invoking Tara Mahavidya. Hence the goddess did not appear. For results, one must worship her through Kaula rites. Kaula is a Tantric tradition. It links alcohol, crematory ground and unpleasant offerings to please the mother goddess.

Sage Vashishta then traveled to Mahachin (the former name for China and Tibet) which specialized in this Non-Vedic ritual. He took initiation from Buddha, a Brahmin Avataraof Maha Vishnu, who defied the existence of Bhagawan.

Thereafter, the great Sage  started his sadhana with renewed vigor. This time, Devi appeared before him in her full glory. Sage Vashishta nullified his curse by changing the mantra slightly. This revised mantra shall give the desired benefits, said the sage.