""Keywords : Ethnography , Intangible Heritage, Rituals, Religious Landscape, People’s religion, Ethnoarchaeology Tara, the saviour goddess, worshipped by all Buddhists as the mother of all gods, first came to the religious scene in Buddhism during 7th-8th centuries as an attendant of Avalokiteswara. Soon Tara's position was transferred from attendant of one of the meditative Buddhas, to a Bodhisattva , again to a goddess and finally to the mother of all gods in Tantric Buddhism. In Brahmanical Hinduism, by 12th -13th century, she was recognized as an important female manifestation of power (Shakti). Uniquely , the worship of Tara is a living religious tradition in the landscape of Eastern India, presenting us with a important piece of intangible heritage. The issues of origin and iconographic differences related with goddess Tara, which have been examined in detail by earlier scholars, are not the main themes of the present study. Studying people of past and present involved in worship of Tara since 8th century to 21st century has been the main concern. Present study has tried to understand the nature of peoples’ psychology as well as ideology which sustained worship of this particular deity when other associated Buddhist deities perished from mind of common populace. This cult and her diverse iconography are the mirror of all the socio-political and economic currents that people in past went through. The Buddhist sites which have yielded Tara sculptures in past like Hilsa or Parbati in Bihar, Nalanda, Vikramshila, Ratnagiri monastery sites, Solampur and Jajpur in Orissa and the places presently known for Tara cult like Tarapitha in Bengal, Ugra Tara temple in Assam, Tarapitha and Tara Tarini temples at Orissa, Tara Chandi shrine near Sasaram, Bihar, Ugra Tara temple in Kharsawan, Jharkhand, Ugra Tara temple at Mahisi village in Bihar and places named after Tara, like Taradih in Bihar, Tarapur in Orissa, Tarapitha in Bengal explain the worship of Tara was retained into a specific religious landscape. Tara's cult is the result of people's conscious participation in religious culture as the ethnographic data and several other oral traditions related to it report to us. ""