Tara Boddhisatwa’s significance from the feminist perspective can be understood further from the Tantra of Tara. According to it, the princess Moon of Wisdom was to be prayed so that she was reborn as a man. It was felt that this would make the teaching of enlightenment complete. She is saidto have replied that the distinction between the feminine and the masculine is irrelevant; that it was no different from making a distinction between the self and others; that only the weak would categorize divinity into masculine and feminine energies; that the distinction in itself is an illusion; and that she prefers to be a feminine energy until the end of the world. It was this princess who later came to be worshipped as Tara. She is closely linked to Chenresig- Avalokiteshwara, thereby making her powerful as protector of wisdom, and especially the wisdom of the Dalai Lamas.
Tara Bodhisattva’s striking similarity with the Shakti cult becomes clear in ‘The Experience of Buddhism in South Asia’ by John Strong. On the one hand, her fierce appearance, a physical manifestation of her power is such that it scares enemies; and her laughter reminds one of the rolling of the drums- one that carries the potential of disruption, while on the other hand, she also reminds one of love and timelessness, manifesting as heaven and earth in her hairs where the gods dwell, along with the humans, surrounded by Buddhas. Tara, in that sense, is both love and destruction- two facets of the divine feminine energy. Further, her various forms are understood by colour. Some see Tara as red, some as blue, and some as white (Strong, 2001).