Refutation of Tara's Buddhist Origin

 Refutation of Tārā's Buddhist Origin 

Śrī Tāriṇyai Namah 

Introduction:— 

Goddess Tāriṇī 

Bhagavatī Tārā(तारा) is one of the major deities in Śaktism. She is also known as Tāriṇī, Ugratārā, Vajracaṇdī , Ekajatā etcetera. Tāriṇī(तारिणी) or Tārā signifies "She who rescues one from all troubles". She is recognised as 2nd Mahāvidyā among the Daśamahāvidyās. Tārā's tradition or Kula was formerly known as Cīnācārakrama (चीनाचारक्रम) primarily performed in Mahācīna (महाचीन), corresponding to the tibet region. We'll use the term Cīnācārakrama in this article. 

Some neo half-knowledged historians (e.g. Benoytosh Bhattacharya ) with limited understanding claimed that Goddess Tārā was previously a Buddhist deity. Later Hindus / Śaktism adopted her . Similar claims have been made regarding deities like Chinnamastā, Vajrayoginī, Hēruka etc. But here we'll discuss about Tāriṇī's actual historical origin. 

Hypocrisy of Nāstika Vajrayāna:— 

Those partially informed historians asserted that Tāriṇī, Chinnamastā, Kubjikā etcetera deities were originally Vajrayāna Goddesses. However, what is Vajrayāna? Vajrayāna, a later Buddhist sect was influenced by Śaivism and Śaktism. Rather than influencing others, it stole many concepts from Āgamic cultures. Ancient Buddhism didn't observe Āgamic culture. Upon entering Eastern India, it became influenced by Āgamic sects ( Ḍāmarika, Kāpālika, Śākta, Kaula, Śaiva). They started to worship various Devatās and Devīs. Thereafter they tried to destroy real Āgamic rituals, sculptures and concepts. Here are some evidences of their destructions . 

Pictures from the sculptures at Swayambhu Mahachaitya in Nepal

These evidences are clearly proving that the concepts of Pañca Dhyānībuddhas (Vajrōcana, Akṣobhya, Ratnasambhava, Amitābha and Amoghasiddhi) came from the five forms of Sadāśiva (Īśāna, Sadyojāta, Tatpuruṣa, Aghōra and Vāmadeva). They destroyed the Rudra Khaṇḍa of Śivaliṅga and made the idols of Pañca Dhyānībuddhas on the Yonīpīṭha or Gaurīpaṭṭa. 

Akṣobhya is another name of Sadyojāta Śiva. Though it was unpopular. This name was adopted and used as a form of Buddha. Akṣobhya or Sadyojāta is the consort of Tāriṇī. The Rudrayāmala Mahātantra states, 

"सद्योजातस्तु तारायाः शिव इत्येवमीश्वरि ॥" 

[[ Rudrayāmala Mahāgama : Devī Rahasya Tantra : 53 Paṭala]] 

Here is another proof that the hypocrite Buddhists tried to convert Akṣobhya Śiva (Sadyojāta) into Akṣobhya Buddha. 

Nepali Buddhist sketch of Tāriṇī

 Most Historians will agree that Śaivism and Śaktism are older than Buddhism. Even Buddhist texts acknowledge their existence. 

Chinese Buddhist monk Fa-hien or Fa-hsien  (337–c.422 CE) mentioned about Aghōrī Śaivas in his biography. He also stated above Mā Kālī in his text. Vajrayāna wasn't born at that time. 

According to Gautama Buddha or Siddhārta's Kuladevī was Aparājitā Durgā. Actually, Gautama Buddha didn't created any sect or religion. Some of his followers created it to fulfill their cheap purposes.  

The Padma Mahāpurāṇa (Jālandhara Māhātmya Khaṇḍa) extols Ugratārā through the narratives of Jālandhara Ādipīṭha, suggesting that the doctrine of Tārākula was originated in Jālandhara region (Himachal Pradesh), not tibet. It also mentioned Akṣobhya Śiva.

[[ A page of the manuscript of Jālandhara Māhātmya ]] 

Nārada Mahāpurāṇa provides the detailed Pūjā description of Ugratārā with her consort Akṣobhya Śiva. 

Differences between the later periodic and ancient texts :— 

Based on the later periodic Tantrik texts (e.g. Uttara Tantra, Śakti saṅgama tantra, Mahācīnācārakrama tantra etcetera) those historians claimed that Tārākula was born from Vajrayāna. However, these texts are not connected to authentic Tārākula scriptures. Those later periodic texts were influenced by Vajrayāna. As a result they mentioned "Buddha" as a Sādhaka of Tāriṇī. 

In contrast ancient scriptures such as Bhairavasarvasva, Bhairava Tantra, Parādevīrahasya Tantra, Jalandhara Māhātmya Khaṇḍa of Padma Purāṇa, Mahānīlatārākrama, Tāriṇīmantrakalpa etc detail Tārā's original and authentic rituals. 

Esteemed Historian Alexis Sanderson, in his "The Śaiva Ages", discussed about the Tantrik deities . There, he explained that Heruka, Vajravārāhī etc deities were previously the forms of Śiva-Śakti. Later they were adopted in Vajrayāna. 

[[ The Śaiva Ages : Pg no. 169]] 

There, he also described that Vajrayānīs had adopted the doctrines of Śaktipīṭhas, Kṣetras from the Vidyāpīṭha texts. 

T.A. Gopinath Rao (1969) : Gopāla III's religious policy was intolerant and hostile towards Hinduism… he destroyed Hindu temples and images. 

After coping the concepts from Śaiva and Śākta Āgamas, they made neo Buddhists deities slaying or trampling Śaiva Śākta deities. 

Also, as per David B. Gray, the Cakrasaṃvara (चक्रसंवर) was originated among the Yoginī, Kāpālika and Śaiva cults. Later, after 9th century, Buddhists took those doctrines. [[Gray (2007), p. xiii]]  

Original Guru lineages of Tārākula:— 

The initiation of Mahācīnakrama (महाचीनक्रम) was given to Śaṅkaranātha by Mahārudranātha. Thereafter Śaṅkaranātha gave Dīkṣā to Mahācīnanātha in Kailāśa region. Later, Buddhists came into the Eastern India and stole the theories of Tantrik culture of Tārākula. Their branch became known as Sakalamahācīnakrama (सकलमहाचीनक्रम) because it was centered around the external pyrotechnic rituals. The Tārākula Śākta Sādhakas were named as Niṣkalamahācīnakrama (निष्कलमहाचीनक्रम). They observed the real philosophical, spiritual doctrines of Tāriṇī. 

About Buddhist Tāriṇī:— 

Lord Śiva and Tārādevī 

Vajrayānī Buddhists worship a different iconography of Tārādevī. She is green in color and she has two hands. Except her, they also worship 21 forms of Goddess Tārā. But the ironic fact is, the Green Tārā iconography was also stolen from Śākta Śāstras. Here is the her real dhyāna, 

श्यामवर्णां त्रिनयनां द्विभुजाम्वर पङ्कजे । दधानां बहुवर्णाभिः सर्ववर्णाभिरावृताम् ॥

शक्तिभिः स्मेरवदनां स्मरमौक्तिक भूषणां । रचनपादुकयोन्र्यस्त पादाम्बुजयुगं स्मरेत् ॥ 

It has exposed that those buddhist-historians tried to support the Vajrayānī propaganda. But authentic historical evidences, real Historians have proven them wrong.

Lastly, we can conclude by the Ślokas of Jālandhara Māhātmya Khaṇḍa, 

अक्षोभ्यभूषितामक्षोभ्यः-अहितां जाड्यखण्डिकाम् ।
खड्गकर्तृकपालाभ्यां धारिकां नौमि तारिकाम्॥