Tara (Ramayana)

Tara (Ramayana)

In the Hindu epic Ramayana, Tara (Sanskrit: तारा, Tārā, literally "star";) is the Queen of Kishkindha and wife of the monkey (vanara) King Vali. After being widowed, she becomes the Queen of Sugriva, Vali's brother.

Tara is described as the daughter of the monkey 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 and appropriates Tara; however, Vali returns and regains Tara 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 Sugriva's queen and 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 mother of Angada and Queen of Sugriva, as the story moves from Kishkindha to the climatic 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.

Read more about Tara (Ramayana):  Birth and Early Life, Death of Vali, Marriage To Sugriva, Tara Pacifies Lakshamana, Commentary