In the Hindu epic Ramayana, Tara (, , )Lefeber p. 234 is the Queen of Kishkindha and the wife of the vanara (monkey) King Vali.
Tara is described as the daughter of the vanara physician Sushena in the Ramayana, and in later sources, as an apsara (celestial nymph) who rises from the churning of the milky ocean. She marries Vali and bears him a son named Angada. After Vali is presumed dead in a battle with a demon, his brother Sugriva becomes king, however, Vali returns and exiles his brother, accusing him of treachery.
When Sugriva challenges Vali to a duel, Tara wisely advises Vali not to accept because of the former's alliance with Rama—the hero of the Ramayana and an avatar of the god Vishnu—but Vali does not heed her, and dies from Rama's arrow, shot at the behest of Sugriva. The Ramayana and its later adaptations emphasize Tara's lamentation. While in most vernacular versions, Tara casts a curse on Rama by the power of her chastity, in some versions, Rama enlightens Tara.
Sugriva returns to the throne but spends his time carousing and fails to act on his promise to assist Rama in recovering his kidnapped wife, Sita. Tara now, chief diplomat—is then instrumental in reconciling Rama with Sugriva after pacifying Lakshmana, Rama's brother, who was about to destroy Kishkinda in retribution for Sugriva's perceived treachery. After this incident, Tara is only mentioned in passing references, as the story moves from Kishkindha to the climactic battle in Lanka to retrieve Sita.
Tara's intelligence, presence of mind, courage and devotion to her husband Vali is praised. She is extolled as one of the panchakanya (five [revered] women), the recital of whose names is believed to dispel sin.
Birth and early life
In the Ramayana, Tara is addressed by Vali as the daughter of the vanara physician Sushena. Some versions of the Bala Kanda (the first book of the Ramayana), include verses describing principal monkeys created by various deities. Vali and Sugriva are described as sons of the king of the gods, Indra and the sun-god Surya respectively; while Tara is described as the daughter of Brihaspati, the guru of the gods.Goldman p. 316 The 12th century Tamil Ramavataram and the Telugu Ranganatha Ramayanam state that Tara and Ruma rose, along with other apsaras, from the ocean of milk during its churning by the gods and the demons, to acquire the elixir of life (amrita).Mani p. 786 In the Theyyam drama tradition of Kerala, the gods tire and request Vali to help in the churning. When Vali just starts churning, Tara rises from the ocean and thus is gifted to Vali.Freeman pp. 197–8
According to the Javanese wayang puppet tradition, Tara (Dewi Tara) is the apsara daughter of Indra and his wife Wiyati. Her siblings include a sister called Dewi Tari, the consort of the demon-king of Lanka, Ravana (Rahwana) and brothers Citarata, Citragana, Jayantaka, Jayantara, and Harjunawangsa.
While the Ramayana states that Tara first weds Vali, some Ramayana adaptations sometimes present a polyandrous relationship between Tara, Vali and Sugriva. The Ranganatha Ramayana states that Tara is given to Vali and Sugriva as a reward for helping the gods. A Tamil folk tale tells that after the amrita emerged, Tara rises and is given as a common wife to both Vali and Sugriva. In the Mahabharata, there is a reference to Vali and Sugriva fighting over an unnamed woman, who the mythologist Bhattacharya believes to be Tara.
Some Ramayana retellings including some Mahabharata versions, the Narasimha Purana and the Mahanataka portray Tara as originally Sugriva's wife that Vali snatched.Meyer p. 411 The Thai Ramakien says that the gods give Vali and Sugriva a trident and Tara respectively, but Vali grabs Tara too and marries her. The Balinese dance Kebyar and the wayang tradition also tells that Tara was married to Sugriva (Sugriwa) initially, but appropriated by Vali (Subali).Sudibyoprono pp. 536–7
In all versions, Angada is born from Tara's marriage to Vali.
In the Ramayana, Vali goes to fight the demon Mayavi in a cave and instructs Sugriva to close the door of the cave if blood flows out from the cave, implying that he has been killed, but if milk flows out, it indicates that Mayavi is dead. After a year of combat, the dying demon turns the colour of his milky blood to red by sorcery. Sugriva believes that Vali is dead and closes the only opening to the cave. Sugriva also appropriates—sometimes interpreted as marriage—Vali's "widow" Tara. After Vali returns, rejecting Sugriva's explanation, he exiles Sugriva and not only re-acquires Tara but also seizes Ruma, Sugriva's wife, in retaliation.Lefeber pp. 42, 157 While Vali's act of usurping Ruma when her husband is alive is universally criticized by the Ramayana commentators, they excuse Sugriva's taking of Tara, as his wife, as he believed she was widowed.Lefeber p. 243
In the wayang variant, Vali (Subali) goes to battle the demon brother-rulers of Kishkinda, Jatasura and Lembusura, in the cave. Similar to the Ramayana, Sugriva (Sugriwa) presumes Vali dead. The gods crown Sugriva the king of Kishkinda and grant him, Tara, as a reward for aiding his "dead" brother. Vali returns and instigated by Ravana, seizes Tara and the kingdom.
Death of Vali
After his wife Sita is kidnapped by the demon-king Ravana, Rama and his brother Lakshmana wander the forest searching for her. Upon meeting the monkey-warrior Hanuman, they are taken to the exiled Sugriva. Rama forms an alliance with Sugriva, whom he will help; in order to defeat Vali and regain his wife Ruma and his kingship. In return, Sugriva will aid in the search for Sita. As agreed, Sugriva challenges Vali in the wrestling contest, but Rama is unable to distinguish between the two fighters and Sugriva loses the contest. Rama explains his predicament to Sugriva and tells him to re-challenge Vali, but this time, Rama garlands Sugriva to differentiate him from Vali.Mani p. 106
Tara's warning
In the Kishkindha Kanda of the Ramayana, when Sugriva re-challenges Vali for combat, Tara suggests that "appearances are deceptive" and normally, a combatant would not return so soon to a fight again after a decisive defeat. Having heard of the growing friendship between Sugriva and Rama, she cautions Vali. She urges him to forgive Sugriva, to anoint him as the crown prince, as a diplomatic move, and live peacefully with him, and also befriend the exalted Rama. Tara begs Vali to act on her advice, but acknowledging Tara's love and devotion, Vali argues that a warrior like him cannot refuse a challenge; despite this, he promises to not kill Sugriva, but just crush his pride.Mukherjee pp. 36–7Lefeber pp. 84–5
In the Mahabharata retelling, when Sugriva re-challenges Vali, Tara dissuades Vali from going to the fight and points out that Sugriva may have found a protector. Tara, described as lustrous like the moon, is praised by Vali as one who understands the language of all creatures and is astute to clarify her statement. Tara warns him about Sugriva's alliance with Rama and the plotting of Vali's death at the hands of Sugriva and his advisers. Vali not only disregards Tara's advice but also suspects Tara of cheating on him with Sugriva. Vali leaves, speaking harshly to Tara.
In the Ramavataram, Tara warns about Rama's plans to kill Vali. However, Vali dismisses her warning as unfounded, arguing that Rama, a man of dharma, would not shoot him when he and Sugriva are in a duel. Vali leaves, promising Tara that he will slay Sugriva.Srinivasan pp. 149–50
Tara's lamentation
In the Bala Kanda Book of the Ramayana, where the whole work is summarized, the lamentation of Tara is mentioned as a significant event.Goldman p. 131
Ignoring Tara's sound advice, Vali engages in combat with Sugriva. While fighting, Rama shoots an arrow at Vali from behind, fatally wounding him. The news of Vali's death reaches Tara; she rushes to him with Angada. She sees monkeys running in terror on the way. They advise her to go back to the palace and consecrate Angada as the king. Tara refuses and says that she needs to see her husband first, leading them back to Vali.Lefeber pp. 96–7 Embracing the dying Vali, Tara laments his death while reproaching Sugriva and Rama. Tara accepts Vali's death as punishment for seizing Ruma and exiling Sugriva.Lefeber pp. 97–8Lefeber p. 250
In North Indian manuscripts of the Ramayana, some interpolations elaborate Tara's lament. Tara mentions the hardships of widowhood and prefers death to it. She blames Rama for unjustly killing Vali and tells him that if they had forged an alliance, Vali could have helped him recover Sita. Tara invokes the power of her chastity and curses Rama so that he will soon lose Sita after he regains her. She declares that Sita will return to the earth.Lefeber p. 252 The curse also appears in the North-western Indian manuscripts.Guruge p. 34 In several vernacular adaptations of the Ramayana like the Oriya Vilanka Ramayana by Sarala Dasa, Tara's curse is reiterated. Apart from the usual curse to Rama of his separation from Sita, in the Bengali Krittivasi Ramayana, Tara additionally curses Rama that in his next birth, he will be killed by Vali. The Mahanataka and the Ananda Ramayana narrate that Vali is reborn as the hunter who kills Krishna, Rama's next birth.
Hanuman consoles Tara, telling her to look towards the future of her son, Angada. Hanuman suggests that Angada be consecrated as king, compensating her loss but Tara declares that since his uncle Sugriva is alive, it is inadvisable.Lefeber pp. 99–100 With his last breath, Vali confesses his folly of abandoning Sugriva and urges Angada and Tara to support Sugriva. He declares that: "Tara is ... thoroughly knowledgeable about deciding subtle matters and about various portents. Whatever she says is right should be done without doubt, for nothing Tara believes turns out to be otherwise."Lefeber p. 101 Vali requests Rama to take care that Tara is not insulted and advises Sugriva to unquestioningly follow her advice.Sharma p. 73
Vali dies in the embraces of Tara, who mourns his death in a painful and rebuking speech.Lefeber pp. 102–4 According to Lefeber, Tara's lament has been significantly expanded, if not added completely, over the centuries. In South Indian manuscripts, some later interpolations elaborate Tara's lament, in which Tara asks Rama to kill her and lead her to Vali. Rama consoles Tara, saying that she should accept the preordained destiny.Lefeber pp. 259–60 Rama guarantees her that her rights and those of Angada will be protected and that she will enjoy "continued comfort".Rao p. 57 He tells her that a wife of a hero should not hold personal sorrow.
In the Adhyatma Ramayana, while Tara wails over the death of Vali, Rama preaches to her, saying that the body is ephemeral, while only the soul is eternal; he tells her she should not grieve over the decay of Vali's body. Tara questions him asking "if the body is destructible, why does one feel pleasure and pain". Rama informs her that due to ahamkara (egoism) the mind is chained in bondage to desires. He declares that Tara will remain untouched by karma and be emancipated from the bondage of life. Having heard his sermon, and because she had been devoted to him in a previous birth, Tara thus becomes free of egoism and undergoes self-realization.Nath pp. 168–9 This discourse of Rama also appears in Tulsidas's Ramacharitamanasa, but it is curtailed to just two verses and is possibly borrowed from the former text.Tulsidasa's Shri Ramacharitamanasa p. 523 Rama says that the body is perishable, but the soul is immortal and listening to this, the enlightened Tara bows to Rama and gains the boon of supreme devotion.Tulsidasa's Shri Ramacharitamanasa p. 516