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A Talk About Green Tara

His Eminence Kenting Tai Situpa A teaching given in New Delhi 18.1.2004

And Short Practice Text

because their description of Maitreya Buddha is: this earth will be destroyed and gone and when something else develops in this place. That is the general common belief. but actually in Tibetan it is not really son.KENTING TAI SITU CHAPTER FOUR As was requested by the host I will give a teaching on Tara. These are the eight Bodhisattvas. in the past. Bodhisattva by definition is one way as a disciple of the Buddha. so it is okay to call them the sons of the Buddha. But according to various calculations and traditions some say it is even 4000 years since Buddha passed into parinirvana. It doesn't really matter. There Avalokiteshvara represents compassion. Chana Dorje). but Sangye Nyingpo. the Tibetan word use is se. and he is known as the Father of all the Buddhas. That's how they describe it. so out of that according to general Buddhist common calculation we are in the 26th century since Buddha's birth and 25th century since his death. particularly on Green Tara. I don't know exactly which way they count.Jampalyang) . the others by their Sanskrit names I really don't know. A Deity by definition is Sambhogakaya aspect of Buddha. In that context Avalokiteshvara Bodhisattva was relevant all the time. Champa (Maitreya in Sanskrit). They are Manjushri (Tib. This you can see very clearly through learning about Bodhisattva Avalokiteshvara. But at the same time the Bodhisattva Avalokiteshvara is always relevant: not only with Buddha Sakyamuni but with the past Buddhas. To make it simplified: there are two aspects in Bodhisattvas. The Theravada of Shri Lanka have in their texts of Lord Buddha's teaching that there were twenty one Buddhas coming before Prince Siddharta became the Buddha Shakyamuni. 74 . Not physical sons.Vajrapani (Tib. When you say sons of the Buddha. Dipa Namsel. semo means daughter. time is relative. Bodhisattva Avalokiteshvara is one way known as one of the eight Bodhisattva sons who are the eight sons of the Buddha. Kuntuzangpo. Namkhay Nyingpo. Avalokiteshvara (Tib. but this earth will go on ups and downs. On another way it is a symbolic aspect of that what makes individual sentient beings to attain Buddhahood. In between Buddha Sakyamuni and Lord Maitreya will be about two million years also. Anyway the eight Bodhisattvas are in a male form. And the 1000th Buddha is described in the Vajrakalpa Sutra.Chenrezig). which means general: sepo means son. then Lord Maitreya will come. it means disciples of the Buddha. But in Tibetan Buddhism it is not exactly like this. Among the thousand Buddhas Siddharta is the number four and in between each Buddha is about two million years. until the last 1000th Buddha attains enlightenment. se means both of them but in a kind of general sort of lazy way whenever you say se it is understood as a son. It doesn't mean physical sons of the Buddha.

you have to see the both sides: the disciple Avalokiteshvara as well as the master Avalokiteshvara. What Avalokiteshvara represents is the most important and most crucial element for attainment of Buddhahood. There are many types of aeons. where each name and individual descriptions are given. which will be the very important condition for Buddhahood. Countless by definition is countless always. on the Abhidharma Buddha describes as third thousand. That is about 100 million solar systems.KENTING TAI SITU CHAPTER FOUR Avalokiteshvara's vow was: May I not attain Buddhahood. For so many aeons Bodhisattva Avalokiteshvara with that aspiration was liberating sentient beings. these days we would call it something like a survey. It is according to the tantra of Tara. And the galaxy. Avalokiteshvara Bodhisattva after taking that vow was liberating sentient beings for many aeons. But that is impossible. Before also countless sentient beings were suffering and now also. from the lowest time to the highest time on this Earth will be considered as smaller aeons. Countless cannot become countable sentient beings. a galaxy. In our aeon on this Earth seven Buddhas have attained enlightenment. That is another kind of aeon when a galaxy forms. which will have its own aeon. not seven individuals of high realisation. you cannot limit the limitless. 75 . Out of the seven Buddhas four of them are part of the thousand Buddhas. there are many of them. unless Avalokiteshvra represents the very essence. until last sentient being reaches Buddhahood. Countless sentient beings are countless. Seven Buddhas. He found that countless sentient beings were suffering. and they will always be countless. destroys and forms again and destroys. and then after many aeons through his wisdom and realisation he made an observation. In that our Buddha Sakyamuni is the fourth Buddha. One of the main tantras of Tara is known as Drolma hungjung gi dzy. In Tibetan it is called Dorje Kalpa Zangpo. In one big aeon there will be many ups and downs. times 1000 solar systems. total ups and total downs. he was so disturbed and upset that he almost broke his vow of saying that I will not reach Buddhahood until the last sentient being attains the Buddhahood. limitless by definition is limitless. Three of the seven are not part of the thousand Buddhas mentioned in the Vajrakalpa Sutra. When he saw that. that means 1000 solar systems. Whole solar system has its own aeons which can be many times of the Earth aeon in length. an aeon means . times 1000 solar systems. When you talk about Bodhisattvas. for example this Earth from beginning to the end will be one greater aeon of this Earth. This way Avalokiteshvara will not attain Buddhahood until last sentient being attains Buddhahood. what Avalokiteshvara represents.

may we be the mother to all sentient beings suffering in Samsara and liberate them to the Buddhahood. It is one by one all the twenty-one aspects and the prayer I will read later. That happened because all the Buddhas of the ten directions blessed him and he realised that. To go through all the details takes a long time. then you get your own idea of what Dharma is. This time it did not make him disappointed and break his vow. He still saw countless sentient beings suffering. Then it becomes very conflicting. Normally good things become bad and bad things become worse. prosperity and all that aspect. Otherwise it is just simply sharing the blessing for all of you. So the thousand pieces became thousand arms and thousand eyes. in a Dharma Centre Kagyu Thubten Choling. Now the definition of protection and definition of blessing are confusing for many people because when they read so many books. That way Avalokiteshvara developed this quality. You can acquire it from them and get the full details. saying that until your original vow is fulfilled. Of course white Tara also has many manifestations. Once upon a time he again made an observation." Because of his original vow he broke into thousands of pieces. His activity is continuously benefiting sentient beings. One way we say: everything is karma. if any of you wanted to learn about it or practice it. and Green Tara represents providing protection for all sentient beings from all fears. and the thousand eyes represent the Buddhas and the thousand arms represent the thousand Universal Monarchs who will be the vehicle of Buddhas' activity. Instead he was filled with compassion and out of that compassion two drops of tears dropped from his two main eyes and from those tears one transformed into White Tara and another one transformed into Green Tara. Dharma books. At that time he realised that the Buddha is limitless and sentient beings are limitless and sentient beings' essence is also Buddha. They have transcribed it and made it in a rough documentation. but here bad things became good and superb. I have given a full teaching on this long time ago in New York State. White Tara's manifestation represents helping sentient beings to have longevity. They took a vow from Avalokiteshvara. but Green Tara has twenty-one manifestations. Therefore his thousands of pieces transformed into thousand arms and thousand eyes. because one does not receive the teaching of the lineage and one teaches 76 . it contradicts. White and Green Tara manifest this way. so that you will have the transmission of the prayer. The twenty-one manifestations of Green Tara each one represents liberating sentient beings from one aspect of fear. but it is understandable.KENTING TAI SITU CHAPTER FOUR Originally. when he took that vow he said: "If I break my vow may I break into pieces and parish. in another hand there is protection and blessing.

only books are available. This way once we learn Dharma from the lineage. He told his New York City friends: "We have a very nice farm. we get fresh milk every morning " all that sort of thing. He didn't quite get it because he really did not know where the milk comes from. you know. because if there is no lineage. And I personally think many problems that are in the world. everything is the same thing." He said: "We don't drink this kind of milk. It can only be "this is good. everything was wonderful and beautiful over there. When you have the real transmission of the lineage. that's how it is milked. If you eat it you cannot digest it and you will have the shell. Actually I have a story. The shell of it is bad. which seem to be related with different religions are coming from the same sources. Everything is in the same basket. Then the American from Pennsylvania went somewhere and the American from New York left the home of their cousin in Switzerland just to go for a walk. Together they went to Switzerland to visit relatives there. A person from Pennsylvania visited his friend in New York City. then we really see the whole thing. so big.KENTING TAI SITU CHAPTER FOUR oneself by the books. this is the cow's milk. this is bad". The wife of the house was milking the cow. After you have cooked or fried it. and there is no such thing. the gentleman from New York asked astonished: "What are you doing?" She said: "I'm milking. we cannot eat it. then it cannot be comprehensive. You have a nice leave on top but useless root underneath. so you have to cut it and throw it away. and they wear a nice collar with a big bell which makes a ding dong sound. Anyway. So one day he and his friend somehow talked and finally they found their roots in Switzerland. we drink milk. everything has its own role to play. I almost bought one to bring to my monastery but it was too big to carry. You need the shell. They really enjoyed. The cows in Switzerland are majestic. Now he got the lineage of the milk." I'm not really sure if this is a made 77 . But you need the root: because of that you have the leave. right and wrong. good and bad. I think every religion. We drink milk from the bottle!" It's a reality. I don't think Buddhism will be exempt from that. which is not edible." "For what?" "Well. he could tell his friends: "This is where the milk comes from. every aspect of a sacred thing becomes real. You cannot expect nice vegetable growths without inedible roots. wholesome and healthy. Same thing with the vegetables. you don't need the shell. you will not have the egg to eat. Then after when he went back. When egg is ready to be cooked the shell keeps it in one piece. so it is bound to be like that. you know. This way. then one interprets the books and goes by one book. Think about an egg.

if you trace back. then we are doomed. But if we honestly want to go further. nothing wrong with that view. But relatively everything is happening. How unimportant it is. Everything is karma: each one of us looks different. everything comes from somewhere. So that karma is the truth. disciples in New York City who were born there. now what he has learned there he will be going back as a different person about the milk. how do we connect between karma and the blessing and the fear and protection? You know the Buddhism believes in karma. So. karma is truth. I have friends. And the way we think and look we can trace. And you just coughed we can trace it for millions of lifetimes. in each place and in each aspect we can make a connection. grew up there and who live there and who have not gone out to the countryside in their life. because if you really learn the Dharma from the lineage. The wholeness and sacredness. because they did not listen from the beginning to the end." we can do that too. Relative and absolute truths are inseparable from each other because relative truth is the relative truth of the 78 . What I'm saying here is. because we have no ability and no patience to look further and say: "Okay. They don't understand. that is our karma and all of us being together in this room right now is karma. Each one of us came here for millions of years. nothing comes from nowhere. if we have ability and patience to do so. each aspect of us we can trace back for millions of lifetimes. But karma is not ultimate truth. Ultimately nothing has ever happened and is never going to happen. the journey right now. This is relative. Ultimately I am not even here. we began there. Otherwise we can have tremendous faith and trust and good understanding. But if we conveniently stop somewhere. If karma is ultimate truth. Karma is relative truth. they will think of karma as predestination. They just grabbed in the middle and magnified it and made judgement on that. but relative truth. we can connect. From this life to past life and past and past life for millions of lives we can trace. karma as empty of free will. Possible. Everything. If we start interpret the Dharma literally it will be a terrible thing. that is truth. The Dharma also the same thing. Therefore. that is karma. still we can trace that for millions of lifetimes. then you really know. the blessing of the Dharma will be lost. I have met people like that. therefore we will become very isolated from the true Dharma and we can interpret the Dharma literally. And a simple thing of how many strings of hair each one of us has on our head . Because people understand karma. everything happens because of all the other reasons that makes it happen. I wouldn't be surprised if it was a true story. but we cannot connect. you can trace back for millions of years. but not quite clearly.each hair has its own cause and conditions. we can go forever.KENTING TAI SITU CHAPTER FOUR up story or a real story.

I will be afraid of everybody everything. to whom I have been the boogie man. something is got to be there. Blessing and what is to be blessed has to do everything to do with each other. protection will be given. when I talk about devotion I get self-conscious. Then Tara's blessing I can receive. Because of that. That is how the protection works. the Bodhisattva Avalokiteshvara's blessing. But if I developed total faith into Tara who is embodiment of compassion and if I developed total compassion to sentient beings. so I have to explain a lot. I have been the boogie man to frighten every child. I don't have to worry about that. Therefore. that is the way it is. so the pen can write on it. Otherwise it seems to some people that I'm telling the audience they should have devotion to me. That also shows that people don't have that much devotion and people don't trust that much. That is because in my previous life I was frightening everybody. So the devotion to Tara from me who have the potential. let's say I have done something terrible in my past life. the blessing will be received. because if you have merit.KENTING TAI SITU CHAPTER FOUR ultimate truth and ultimate truth is the ultimate truth of the relative truth. so then. Not just compassion. My condition is my devotion to Tara and my compassion is also what Tara represents. but Tara's compassion is ultimate. That is how it works. It sounds like that. you will have more trust and more confidence. therefore. I as a guru. I will feel no more fear. for the time being. The blessing also. my compassion is relative. So that is lack of merit actually. People's suspicion is much more than their trust. if I long for a blessing then I can receive her blessing. so their blessing is the blessing of compassion and wisdom. My devotion is relative. Blessing and all these things are possible. so I have to be very careful. because to whom the blessing should be given and to whom the protection should be given . They are two sides of a coin. my fear will go. If you don't have merit then you have less trust and less confidence. that can be blessing. We talk a lot about compassion because it is quite politically correct to talk about from what. if there are right conditions. the Bodhisattva Tara's blessing. when that happens. if there are right conditions. it is not so politically correct to talk about devotion. The Buddha's blessing. As a result of that in this life I will have lots of fear. my potential and Tara's achievement are same. It is like pen with ink in it and a paper. same thing. Because of the blessing of the Tara I will be perfected. It's much easier subject. But when I talk about compassion. So paper has the right condition. which Tara has already matured. blessing of what . It is also merit. but what to all relative. because she became already the embodiment of 79 . For example. Tara and Avalokiteshvara are Deities.

so to protect them from this particular suffering Tara manifest in a certain way. if I summarise."once with that one prays to her. Until that all the blessing that I receive. then it is ultimate. Tara's blessing I receive relatively. at the dedication it says: Lhamo la gu yang dag den pe / lo den gang gi rab dang j pe . Refuge. So.KENTING TAI SITU CHAPTER FOUR compassion and embodiment of wisdom. This is the short form of the Tara prayer. When we reach the non-dualistic state. but relative blessing is longevity. The definition of relative and ultimate truth is whether it is dualistic or non-dualistic. bodhicitta. dro. the meaning is "The Goddess. At the end of each of our Tara practice (in this case. Conclusion (The Benefits): Lhamo lha gu . If this duality is there. then one's fear will be lifted and one's sins or 80 . not ultimately. there is somebody who gives the blessing and here is somebody who receives the blessing. Then twenty-one praises. And my compassion and my devotion is relative. protection of this fear and that fear and then there are twenty one manifestations. Seven-branch: Jetsun phama drolma dang . each manifestation representing certain aspect of suffering and is not just devotion but sincere and pure respect and devotion .until sangye g pang tartu der.. So people pray and worship Tara for this particular protection etc.. It works and it is relative because it is dualistic. that profound blessing of Tara I will receive. Ultimately I become Tara. Ultimately I become Tara. the Tara. Here you can see very clearly at the end of the prayer. once one has the pure and sincere respect and devotion" . it is relative truth.. The mantra is of the Tara is Om Tare Tuttare Ture Soha. Having said that I would like to read the praises of the twenty one Taras. Therefore it is ultimate. according to how deep and profound my compassion is." That way it is the ultimate blessing is to become her. and in other practices with other Bodhisattva or Deity) we will say: Gewa di yi nyirdu da jetsun drolma drup jur ne drowa chi chang ma ly pa de yi sa la go par sho. "Because of this merit or due to this merit may I attain the realisation of the Tara and may I liberate all sentient beings without leaving one sentient being to the realisation and the liberation of the Tara.

so." Suffering that will not mean the kind of philosophical definition of suffering but people's definition of suffering on grass root level. All the obstacles will cease. and your sufferings and pains will be relieved (sounds like a painkiller!) Yes. 81 . this is not what ultimately Tara is for. because although male aspect of Deity . but in our lineage. whether philosophically that is a good thing or bad thing and so we are requesting Tara for helping us on that level as well. Chakrasamvara is there but Vajravarahi by herself without Chakrasamvara is our main Deity. which is female. the blessing progresses. until the end of the prayer. There is no such thing. And as we progress. Therefore one will be liberated from the lower realms and will encounter the thousands of Buddhas. it is not any kind of supernatural magic blessing. Chakrasamvara is male and Vajravarahi is female.that is suffering. When the realisation progresses the blessing progresses further and the final blessing is to become the Tara and to reach the Buddhahood. pray to Tara. you know. They will empower you. right? These days there are so many thangkas. some of them are real and some are not real. This is here: D n dang rim-dang du-gi zir-wei . please give me money. this is very worldly sort of thing." This is said very clearly step by have up there Chakrasamvara and Vajravarahi. example with that. pray to Tara. As the blessing progresses the realisation progresses. normally. because every day we are saying "May all sentient beings be free from suffering. Then also there is little bit superficial blessings mentioned here. so the male and female are like king and queen. We have to work on it. they can have children. that sort of thing. looks like. Grass root you don't like something . But relatively. your realisation will progress and finally you will reach Buddhahood. they can have wealth and whatever their wishes are they can be fulfilled. And I also feel that Tara is feminine aspect of Bodhisattva or Deity. this is what many many people are praying and worshiping Tara for. our main Deity is Vajravarahi. Anyway. very hard to know. I don't know which one is which. those who wish to have wealth. Those were few things about Tara. I will call that "divine corruption". which is very important in our lineage. divine painkiller of course. Give me a child. This has nothing to do with enlightenment. And those who wish to have children. of course. You cannot be bothered by evil spirits. Normally male deities are the main figure and the female deities are the consort for it. and not Chakrasamvara. And this is very clearly mentioned here. you will be free of disease.KENTING TAI SITU CHAPTER FOUR negative karmas will be purified. it is: whatever you wish will come true. People pray to Tara and they say that their wishes are fulfilled. I want money. But anyway.

but she is also the Deity of Sound. more like speech. For that reason the Vajravarahi is our main Deity. All of the Bodhisattvas are somewhat Deities as well. but vina. method to acquire and develop the wisdom. And in the evening we have Mahakala puja.KENTING TAI SITU CHAPTER FOUR The reason for that is given very clearly: the male deity represents the method. Question: How does Rinpoche think we should do the Tara practice? Rinpoche: Say exactly as I have said. not lions roar. In one of them she carries a guitar (not western guitar. Manjushri is the male aspect. Mahakala and Mahakali together. We also have Sarasvati as the main Deity and we have abhisheka. method for what. and the female deity represents the wisdom. that includes everything. Our ultimate aim of implementing any method of Dharma practice is to attain the realisation of primordial wisdom. the skilful means. lute. There is no mantra 82 . twenty one Taras. skilful means for what. Would you have any questions? Question: [inaudible] Rinpoche: Yes. Sarasvati is the female aspect. Question: [inaudible] Rinpoche: Bodhisattva of course. "Manjushri Speech of Lion". sadhana and everything for her as well. this is our Dharma Protector. because in every monastery in our lineage in the morning we have Green Tara puja. whole puja in every monastery and this also has a lot to do with what she represents. some kind of string instrument) and she sits on a swan. Bodhisattva as well as Deity. That is Jampal Nangwe Senge. In the morning we have Green Tara. we have a puja in the evening. I can say his much for today. That is our main form of Sarasvati. I'm not sure how to translate that. One particular Manjushri has five forms of Sarasvati around him. So Sarasvati represents wisdom of course. but there are many different forms of Sarasvati. which is the wisdom. we have Sarasvati. But then. Similar to Tara. Similarly Tara is also very important in Tibetan Buddhism. He sits on a lion and there are five manifestations of Sarasvati around him. which goes with Manjushri. There are many forms of Sarasvati. Art and Music. It is worshipped and practised as a Deity of Expression. Wisdom Protector.

Daka is the male form. Question: How is Tara different from Dakinis? Rinpoche: Well. they will say this where-ever they go. When you sing. you can also call Tara Dakini. red-coloured. We also believe that there are that kinds of twenty one places for the whole Earth. So it's not just there. Also we say the each elbow-length square land has its own twenty one and thirty two holy sites. I don't remember them like before. She has her head 83 . So it goes with the twenty one holy places and thirty two holy sites -yul. but now it's gone. The twenty one and thirty two places like which are all part of India. but Dakinis are opposite of Dakas. That is not Vajravarahi. But another form of her is Vajrayogini. We have twenty one holy sites and thirty two holy areas. you get some sort of blessing in itself. It is superficial. This is very common practice. And if you can chant it a little bit. I think many of the Hindu pilgrimage sites like Tsamundra come from our texts. all of the space will have. Each of those places have Daka and Dakini and I used to know the name of each of the places and the names of the Dakas and Dakinis of each of the places. This is the real definition of Daka and Dakini. but for lay people they can feel more than the monastic chanting which is monotonous. Ne nji chu tsa chi. it makes it a little bit more from the heart. That is one of the Phagmos. But if you want little bit more. Ne means like one spot and yul is like a whole area. Then of course it will mean the whole of the galaxy will have. one of the Vajravarahis. there and there. This one doesn't really have visualisation. it means: no head. Dwalamuki. One of them is Tsamunda. One of the manifestations is what we call Phagmo Ugyewa[?]. it's a simple prayer. one is Kangra. like this. Dakas and Dakinis go together Pawo and Pamo. Ne means a holy place like Kangra and Bodhgaya. there is mantra recitation and some more visualisation. And lots of Tibetan lay people will say the Twenty-One Tara Praises Om jetsunma pama drolma la cha-chal-lo . Vajravarahi has two heads: one human head and one boar's head with tusk.KENTING TAI SITU CHAPTER FOUR recitation in that. Yul means a whole valley or area. So each place has Daka and Dakini. I think little bit ups and downs and singing will be good thing. Q:[inaudible] Rinpoche: We have one Vajrayogini. there are thirty two. her own head in her hand. That has no boar's head only one faced. She has the head in her hand. one is Kulu. because twenty seven years have passed and I have been the kuli for the lineage. Dakini is the female form. Each one of them has their particular Dakas and Dakinis dwelling there.

you know. there are many. I can't manifest in one place perfectly for one minute. so that is another definition of are a bodhisattva. Tara etc. if you take this vow.] Rinpoche: That is not possible. And for example with Avalokiteshvara described as: he is the Father of all the Buddhas. You take bodhisattva vow today . She stands on both legs. And then any of you. like a yoga posture. because tent level Bodhisattva physically can manifest in one hundred places at the same time perfectly at all times. who takes Bodhisattva Vow today saying that I will attain the Buddhahood for the benefit of all sentient beings to attain Buddhahood. But not such a Bodhisattva like Avalokiteshvara or Manjushri. and I will not exclude anybody from this motivation. She has this leg over shoulder here. so little lower noise. For us that is a very important deity. Phagmo marmo (red in colour). That is only possible for Vajravarahi. second has to be little looser. And Bodhisattva like Avalokiteshvara. Q: [inaudible] Rinpoche: String instruments have quite important significance. Vajravarahi stands on one leg like dancing. it will make no noise. If you have three strings one has to be very tight to make a high pitch noise. but this one stands on both legs and holds a kapala like this facing the kapala.KENTING TAI SITU CHAPTER FOUR in her hand and we have thangkas of that also. countless manifestations.. this leg over shoulder here. So it is a very big terminology. Q: [About holding ones own head in one's hand. manifestation of Vajravarahi. Ultimately limitless. I was late for an hour. they are on another level. it covers so much. so I am a bodhisattva. but still manifests as the tent level Bodhisattva. The string has to be exactly according to the noise that you want. you know. Now I have learned that is Tsamundra. I have a Bodhisattva Vow. if the string is too loose. and third one has to be much loosened. If the string is too tight it will snap. I mean tenth level Bodhisattva is very very far away. so that it will 84 . Q:[inaudible] Rinpoche: Bodhisattvas are so many. which all the instruments have I think. There are so many levels of bodhisattva. She has Phagmo karmo (white in colour). And there is Phagmo Khagyema[?]. you are a bodhisattva. Manjushri. but not you know. Another one is Phagmo Kagyelma [?].

I am very happy to share this with you and sincerely hope and pray it will be beneficial for all of you. unity etc. It has to be looked from a Sarasvati sadhana and explanation and commentary. I am very happy to do this with all of you at the invitation of our respected host and individuals. although I pray to Green Tara as well. There it will be explained for sure: what kind of instrument it is. Let's make a short dedication prayer. who have interest in such subject. Otherwise if all three strings are same tightness. aware. so that as you play it. It could be. I do not remember those things. balanced and all this. everything should be not too loose. 85 . one has to be mindful. then you will have a tune.KENTING TAI SITU CHAPTER FOUR make lower noise. absolute truth. Relative truth. then they are just like one string. but I should not contaminate the lineage of Sarasvati therefore I should not confirm such a thing. I am very happy to share little bit of my knowledge. how many strings there are what each string represents. May Buddha bless us and Tara bless us. This represents something like everything should be not too tight. White Tara is one of my main deities.