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.

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.

After this incident, Tara is only mentioned in passing references, as the Queen of Sugriva, as the story moves from Kishkindha to the climactic battle in Lanka to retrieve Sita.

[2][3] Some versions of the Bala Kanda (the first book of the Ramayana), include verses describing principal monkeys created by various deities.

[4] 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).

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.

[3] A Tamil folk tale tells that after the amrita emerged, Tara rises and is given as a common wife to both Vali and Sugriva.

[7] In the Mahabharata, there is a reference to Vali and Sugriva fighting over an unnamed woman, who the mythologist Bhattacharya believes to be Tara.

[3] Some Ramayana retellings including some Mahabharata versions, the Narasimha Purana and the Mahanataka portray Tara as originally Sugriva's wife that Vali snatched.

[3] The Balinese dance Kebyar and the wayang tradition also tells that Tara was married to Sugriva (Sugriwa) initially, but appropriated by Vali (Subali).

[9][10] 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.

[11] In the wayang variant, Vali (Subali) goes to battle the demon brother-rulers of Kishkinda, Jatasura and Lembusura, in the cave.

The gods crown Sugriva the king of Kishkinda and grant him, Tara, as a reward for aiding his "dead" brother.

Rama forms an alliance with Sugriva, whom he will help; in order to defeat Vali and regain his wife Ruma and his kingship.

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, 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.

[15] In the Bala Kanda Book of the Ramayana, where the whole work is summarized, the lamentation of Tara is mentioned as a significant event.

[3][23] The Mahanataka and the Ananda Ramayana narrate that Vali is reborn as the hunter who kills Krishna, Rama's next birth.

Hanuman suggests that Angada be consecrated as king, compensating her loss but Tara declares that since his uncle Sugriva is alive, it is inadvisable.

"[25] Vali requests Rama to take care that Tara is not insulted and advises Sugriva to unquestioningly follow her advice.

[38] The Ramayana mentions that Sugriva indulges in sexual pleasures of women, including Ruma and Tara, who he coveted.

[41] Tara's action of taking Sugriva as her husband after Vali's death is seen as her attempt to secure the futures of Angada and the kingdom.

[42] The rainy season ensues and ends and Rama in despair fears that Sugriva has forgotten his promise to help him trace and recover Sita.

Tara is described as having made it a habit to visit Sugriva always in a tipsy state, before indulging in the "new pleasures of love".

[3][44] The Adhyatma Ramayana also presents a similar description, where Tara, Angada and Hanuman are sent by Sugriva to calm Lakshmana.

[48] In a condensed one-verse description, the Ramacharitamanasa says that Tara and Hanuman were dispatched by Sugriva and were successful in appeasing Lakshmana by singing Rama's praises.

The usual epithet of Tara, lustrous as the moon, in the Ramavataram, signifies her white clothes, the sign of a widow.

V. R. Devika, author of Tara: Unsung heroine describes her as a woman "treated like an equal and her opinion mattered as if she were one of the lieutenants.

[55] Pradip Bhattacharya, author of the book Panchkanya: Women of Substance describes Tara as "a woman of unusual intelligence, foresight and confidence.