The commonly known origin of Tara is from the 17th chapter of the Rudrayāmala which describes the initial unsuccessful attempts of the sage Vasiṣṭha in worshipping Tara, and the subsequent meeting with the god Vishnu in the form of Buddha in the region called Mahācīna (China) and his eventual success by the means of kaula rites.

Her pleasant forms were popular amongst the Buddhists, while the cult of Bhīmā-Ekajaṭā was popular mainly amongst the Shaivas, from whom it merged into Vajrayana Buddhism until it was reintroduced by Vasiṣtha from Mahācīna, which is identified on the basis of the Śaktisaṅgamatantra as a small geographical entity between Kailasa, South East of the lake Manasarovar and near Lake Rakshas Tal,[5] or alternatively located somewhere in Central Asia.

[3][7] Tara is often described in these chapters as a fierce deity, holding kartrī (knife), khaḍga (sword), chamara (Fly-whisk) or indivara (lotus) and a single matted braid over her head.

The goddess Tīkṣṇakāntā, who is also considered a form of Tara in the Kalika Purana, has similar iconography with dark-complexion and a single braid (ekajaṭā), and is also pot-bellied.

Eight forms of Tara are attested in the Māyātantra quoted in the tantric compendium Tantrasāra and the names are Ekajaṭa, Ugra-Tara, Mahogra, Kameshvari-Tara, Chamunda, Nila-Sarasvati (Neelasaraswati or 'Blue Saraswati'), Vajra-Tara and Bhadrakali.

[9] Tara is mentioned in the Devi Bhagavata Purana, where it is said that her favourite place is Cīna[10] (China) and also that Svarocisha Manu worshipped the deity on the banks of the Kalindi (Yamuna).

In Bengal, the literary works of Ramprasad Sen gave a new phase to the classical secretive worship of Tara, and his devotionalism influenced the image of the deity.