70

E. W. Hopkins, Sanskrit Kabăiras or Kubăiras. [1913. productivity (as genius invoked "for the man" in marriage), whose Guhya-name is reflected in the guhera, "smith", lohaghātaka, is as near a counterpart to the Greek Kabeiros as could be wished. The Kabeiroi also were eventually reckoned as "great gods". The part of the Kobaloi, the mischievous sprites hiding in the house rather than in the mountain-cave, is not so obvious in the epic; but literature outside of and older than the epics shows that the "servants of Kubera" were particularly annoying to children, and these must have been housespirits who plagued children (as described in Hiran. GS. 2, 1, 3, 7; not included in the list at Parask. GS. 1, 16, 23), as did Śiva's evil mother-spirits.

That Kubera is not mentioned in the solemn literature devoted to the great gods is not a proof that he was unknown to the early age of the first Vedas. He was not yet divine. It took a long time for him to become a god, but finally he achieved this and as god of the North became even a witness-god in the law-courts. If Siva had been as non-local as Vişņu, Kubera would probably have taken his place as great god of the North. As it was, he remained at best a respectable deva, whose cult was largely augmented by the growth of commerce. As a god it was felt that he ought to be goodlooking and so the epics represent him, beautiful, luminous, glorious to see. But probably the concurrent conception of him as a goblin, and goblins are seldom beautiful, resulted in the eventual triumph of the opposite view that he was deformed, perhaps kubja (see above), "bent", with too few teeth and too many legs. Then, instead of referring Kubera to kub, the wise men invented the word vera, gave it the meaning "body" and interpreted Kubera as ku-vera, "having a vile body". The beginning of this is found in the last (latest) book of the Rāmāyaṇa, which explains that Kubera became jaundiced in one eye, because he indiscreetly looked at the Mountain-goddess when she was occupied with Siva, her husband; a tale which, while it looks forward to Kubera's later ugliness, also reverts to his character as a Peeping Tom, or gnome. His later title, "Lord of Love", is connected with his attributes as marriage-divinity; for which reason also he is closely united with the amorous Gandharvas.

Atharvaprayaścittāni. Text mit Anmerkungen von Prof. JULIUS VON NEGELEIN, University of Koenigsberg, Germany.

Om namo 'tharvavedaya atha 'to yajne karmaņi prayaścittani vyakhyasyamo vidhy-aparādhe 2 sarvatra 3 punaḥ kāryam krtvo 'ttarataḥ prayaścittam prayaścittam vā kṛtvo 'ttarataḥ samādhānam yat pūrvam prayaścittam karoti gṛhaiḥ pasubhir evai 'nam samardhayati | yad uttarataḥ svargenai 'vai 'nam5 tal lokena samardhayati 6 | katham agnin ädhäyä 'nvähärya

1 B om namo brahmavedaya C om namo gaṇeśaya || atharvavedāya namaḥ 2 A yarādhe; dafür setzt K. Ś. 25. 1. 1 folg.: karmopapāte und fügt hinzu: sa ca catuḥprakaro bhavati akaranam nyūnakaraṇam atirik takaraṇam ayathakaranam ce 'ti; Aśv. Pray. 1b: ... śrautaprāyaścittāni ... vibitā-'karane anyatha-karane ca bhavanti | Śrautaprayaścittacandrika 1. 1: śrauta-karmasu bhrama pramādābhyām akaraṇasya 'nyathākaraṇasya vā sambhāvitatvena karmaṇām asāmgatvā-"pattiśamkayā lokānām apravṛtter aśakya-'nuṣṭhāna-lakṣaṇam apramanyam prasajyeta | ato 'karaṇā'nyathakarana-doṣa-duṣṭany api karmāņi kṛta-prāyaścittāni sāmgāni bhavamtī 'ti karma-nirvāhakāni prāyaścittany ucyamte | yathā "hur ācāryapādāḥ prayo vinasa-paryayaḥ sa ca 'py akaraṇad bhavet | anyathakaraṇād vā [pi] tat-samdha "cittiko 'cyate | tani dvividhāni mamtrāmnātāni gaṇāmnātāni ca mamtra-limgenā "mnātani mamtra-"mnātāni | ābhi[r] gīrbhir ity ādīni gaṇenā "mnātāni mimdādi-gaṇādīni | prāyaścitta-homakālās trayaḥ | pradhana-sauviṣṭakṛt-samiṣṭa-yajuṣām prāg ity evam-ādayaḥ | isti-rūpāņi prāyaścittani upakrämte-'stau samaptāyām bhavamti. Zwei Arten der Sühne: s. Anm. 6. 3 B sarva 4 B karyam kṛtvo 'ttarataḥ samādhānam 5.C svagnam 6 Nach K. S. 25. 1. 1 sollen rituelle Verfehlung und Sühne gleichzeitig erfolgen; vgl. Agn. Pray. 1b: vidhy-aparādhe prayaścittiḥ | vihitasya 'karaṇe anyatha-karaṇe prāyaścittiḥ karttavya 'parādhe sati tad-arthataya vihitam asti cet tad eva karttavyam tan na 'sti ced vyähṛtihomaḥ karttavyah kalas tu prayaścittānām nimittā-'nantaram | ṛṣṭā-'bhāve pratinidhiḥ; dazu Comm.: mukhyasya 'bhave pratinidhir upādātavya eva | pratinidhiḥ sadṛśaḥ | ajya-payasoḥ parasparam pratinidhitvam | yathaha kaumḍinyah .... tadṛśa-yathoktavastv-alābhe tu grāhyam (1) tad-anukāri yad yavā-'bhāve tu godhūmā (!) vríhy-abhave tuśale tu savelaya iti manuḥ (corrupt!). 7 Vgl. Ait. Brahm. 7. 12. 4.

10

9

śrapaṇams āharet | katham iti | prāṇā vā9 ete9 yajamānasyā 'dhyatmam nidhīyante yad agnayas teṣu huteṣu dakṣiņāgnāv 10 ājyāhutim 19 juhuyad agnaye 'nnādāyā 'nnapataye svahe 'ti | katham agnin adhāya pravasati 11 | yathai năn 12 na virodhayed 13 api ha 14 śaśvad 14 brāhmaṇanigamo bhavati | prāṇān vā eṣo 'nucarān 15 kṛtva carati yo 'gnin ādhāya pravasati 16 'ti | katham agnin adhāya pravatsyan 17 prosya vo 'patiṣṭheta 17 tūṣnīm eve 'ty ahus tūṣṇīm vai 18 śreyamsam 19 akankṣanti 19 | yadi manasi kurvītā 20 'bhayam vo 21 'bhayam 21 me 'stv ity abhayam hai 'vā 'sya bhavaty evam upatiṣṭhamanasya ekavacanam ekāgnau 22 | pura chāyānām 23 sambhedad 24 garhapatyad āhavaniyam 25 abyuddharen 25 | mṛtyum vai papmānam chāyām tarati 26 sampraisam kṛtvo 27 'ddhara "havaniyam iti | sampraiṣavarjam eka-'gnau 1 vacā tva hotrā prāṇenā 28 'dhvaryuna 29 cakṣuso 'dgātrā 30 manasa brahmaņā śrotreņā "gnidhreṇai 31 'tais tvā pañcabhir rtvigbhir daivyair abhyuddharamy 32 | uddhriyamāņa uddhara pāpmano mā yad avidvān yac ca vidvāmś cakārā 33 | 'hna yad enaḥ kṛtam asti papam sarvasmad 34 enasa uddhṛto 34 munca tasmad iti sayam | ratrya yad enaḥ kṛtam asti papam 35 iti pratar | amṛtā-"hutim amṛtāyām juhomy agnim prthivyā aditya upasthe | tayā 'nantam lokam aham jayāmi prajapatir yam prathamo jigāyā | 'gnir 36 jyotir jyotir

8 B śravanam

Brahm. 1. c. 8.

9 A prāṇapṛte

10 B nägnadyav ahutim

11 Ait.

12 A yathai 'nām B yathai 'nān 13 BC navarohayed 14 A hayasa B ha saśva C ha saśvat 15 A navarānu B nucaran 16 B prasavati; es ist zu unterscheiden zwischen der mindestens über eine Nacht sich hinausziehenden, vorübergehenden Ortsveränderung (Ap. 6. 24. 1) und der dauernden Übersiedelung (Ap. 6. 28. 1). 17 AB pravatsyan proṣyamś co 'patistheta BC ... co 'bhayam haivāsyupatiṣṭheta (D tisthet). Vielleicht: pravatsyan proṣivāmś co 'patiṣṭheta 'bhaye hai 'va syam iti 19 A śreyāsamm ākāmkṣamti B śreyāsa kāmāmkṣamti C śreyamsamm akamkṣamti 20 C kurvīto 21 fehlt 22 Dieser, wie mir scheint, ohnehin anfechtbare Passus ist 23 B chāyāmnām 24 A sambhedanād; vgl. die Zeitbestimmung Ap. 6. 1. 2: adhivṛkṣasurya āviḥsūrye vā ... 25 D

bei B

bei C verderbt.

19 A cai 'va

yam iti bhyuddharen

Ait. Brahm. 7. 12. 3.

26 In den Mss. verderbt. Verbessert nach

32 B

27 B kṛtvā 28 В mānonā 29 A dvaryuṇa 30 B dgātra 31 BCD gnidhrīyenai; vergl. Ap. 6. 1. 6 ff. °rabhy 33 Ap. 6. 1. 7. Dieser Passus ist bei B verderbt: | uddharamy udhṛtyamāṇa uddharaṇa papmano ma yad vidan yac ca vidvāmś cakārā || C wie A, nur: papmāno 34 A sarvasmat papmano dhṛto BD sarvasmād enasa uddhṛto C sarvasmad enasamuddhṛto D sarvasmād uddhṛto

35 B papasarvam 36 Āp. 6. 1. 8.

agnir iti sayam | suryo jyotiḥ jyotiḥ surya 37 iti pratar | hiranyam antar dhārayed | ärṣeyas tat pasyann āhavanīyam abhyuddhared | atha 38 yasya "havaniyam abhyuddhṛtam adityo 'bhyastam iyāt kā tatra prāyaścittir 39 | darbheṇa hiranyam baddhvā paścād dhārayed arṣeyas 40 tat pasyann agnim '1 āhavanīyam abhyuddhared | atha yasyā "havanīyam abhyuddhṛtam adityo 'bhyudiyāt kā tatra prāyaścittir | darbheņa rajatam baddhva purastad dharayed 2 arṣeyas tat pasyann āhavanīyam abhyuddharet | atha yasya sayam ahutam agnihotram prātar adityo 'bhyudiyāt kā tatra prāyaścittir | maitraḥ puroḍāśaś carur vā | nityaḥ purastāddhomaḥ samsthitahomeşu mitraḥ prthivya adhyakṣa 43 iti madhyata opya samsrāvabhāgaiḥ samsthāpayed | atha yasya pratar akṛtam agnihotram sayam adityo 'bhyastamiyāt kā tatra prāyaścittir | vāruṇaḥ puroḍāso nityāḥ 44 purastāddhomāḥ 45 | samsthitahomeşu yat kim ce'dam varuṇe | 'ti 46 madhyata opya samsrāvabhāgaiḥ samsthāpayed | atha yasya pratar ahutam agnihotram adityo 'bhyudiyāt kā tatra prayaścittir | maitraḥ puroḍaśo nityaḥ purastāddhomāḥ | samsthitahomeşu47 mitrah prthivya adhyakṣa iti madhyata opya samsrāvabhāgaiḥ samsthāpayed | āhutī 48 vai 'tābhyām rgbhyām juhuyat | 2 |

atha yo 'gnihotreno 'deti 49 svargam vã eṣa lokam yajamānam abhivahati | na 50 'hutvā "varteta | sa yady avarteta svargād evai 'nam tal lokad avartetä | 'tha yasya 'gnihotram hūyamā

37 Ap. 6. 10. 8.

41 agnim fehlt bei D

39 B atha 39 C fügt iti ein.

44 C ni

40 K. S. 25. 3. 17. 42 K.Ś. 25. 3. 20 bestimmt, daß in analoger Weise in östlicher Richtung ein Silberstück aufgehängt werden soll. 43 vgl. Kaus. S. 6. 9. 45 Cddhomām D ma 46 AV. 6.51. 3. 47 B 'samsthita 48 A ahutim Cahutīti 49 udeti dem Sinn nach gleich: prān udeti; der Adhvaryu wendet sich, nachdem er die zum Agnihotra-Opfer erforderliche Milch auf dem Garhapatya-Feuer zum Kochen gebracht hat, in östlicher Richtung zum Ahavanīya. Vergießt er dabei die Opferspeise teilweise oder ganz, so darf er nicht etwa rückwärts (nach Westen zu) umkehren, denn das hieße: den Opferherrn von der Himmelswelt wegwenden, den er durch seinen Gang nach Osten dieser entgegenführt; s. Ait. Brahm. 7.5 und Komm. dazu; daselbst eine kleine Differenz im Ritual gegenüber dem unseres Textes; vgl. Agn. Prāy. 7 b: punar-unnayane 'yam viseṣaḥ pracīna-haraṇe yāvati gate skannam bhavati tāvaty evā 'dhvany upaviśya sthālīm anyena prācī[m] nītvā tatraivo 'paviṣṭa unnayet | na svayam srug va pratyag gachet | sthālyām api yadā nā 'sti tada tatraivā "jyam gṛhītvā (!) unnīya tena homaḥ | 50 D mā

nam skandet kā tatra prayaścittir | aparenā "havaniyam dakṣiņam jānv ācyo 'paviśati | yat srucy atisiṣṭam syāt taj juhuyād | atha yatrai 'vā 'vaskannam bhavati tam deśam abhivimṛjya vimṛgvarīm pṛthivīm āvadāmī 51 'ti pramukho (!) 'paviśya 52 'gnir bhūmyām 53 iti tisṛbhir 54 alabhya 'bhimamtrayetā | 'tha cet sarvam eva skannam syad yac carusthälyäm atiśiṣṭam syat taj juhuyād 55 | athā "havanīya ājyā-"hutim juhuyād | yan me skannam 56 ity etayarca | yan me skannam manaso jātavedo yad va 'skandad dhaviso yatra-yatra utpruso vipruṣaḥ samjuhomi satyāḥ santu yajamānasya kāmāḥ svahe 'ty | atha yasya 'gnihotre 'medhyam apadyeta kā tatra prayaścittir | apareņā "havaniyam uṣṇam iva bhasma niruhya tatra tām āhutim juhuyat tad dhutam ca 'hutam 57 ca bhavati 58 | yac carusthālyām atisiṣṭam syat taj 59 juhuyad 60 | atha cec carusthalyām eva 'medhyam āpadyeta kā tatra prayaścittis | tat tathai 'va hutvā 'thā 'nyām āhūya dohayitva śrapayitva tad asmai tatrai 'vā "sīnāyā 61 'nvahareyur | (atha urdhvam prasiddham agnihotram) | atha yasya "havaniya-garhapatyāv amtareņa yāno vā ratho 62 va nivarteta śvā vā 'nyo va 'bhidhävet kā tatra prayaścittir 63 |

53 AV. 12. 1. 19.

51 AV. 12. 1. 29. 52 cf. K. Ś. 25. 2. 11. 54 Mit tisṛbhir bricht C ab. Die Lücke reicht bis zu den Worten: tvayā ('gne prstham) des Citats MS. 2. 13. 22 c. 55 Vgl. K. S. 25. 2. 5—11, wo zugleich des Zerbrechens der sruc gedacht wird; s. auch unten 1. 5. Vgl. Ait. Brahm. 7. 5. 56 Kauś. 6. 1; Vait. 16. 17.

62 K. Ś. 25. 4. 19.

57 Comm.

zu Ait. Brahm, erklärt: tad etad bhasmana usnatvad dhutam api bhavati agni-rahityad ahutam api bhavati | 58 Nach K. S. 25. 5. 10 soll man alles, was durch Haare, Würmer, Kot, Berührung von Unreinem, Beschnuppern u. 8. w. besudelt ist, in Wasser oder heiße Asche werfen; cf. unten 2. 6; 3. 7; 4. 1; 4. 3. 59 BC tatra 60 cf. Ait. Brāhm. 7. 5. 61 A sīnāyām 63 cf. unten Text und Parallelen von 5. 2; ferner Anm. 143; Nach K. S. 25. 4. 17 f. soll man im allgemeinen bei störendem Eindringen zwischen zwei Feuern u. s. w. von einer Sühne absehen, wenn es sich um das Agnihotra-Opfer handelt; dagegen wird, wenn ein Hund, ein Wildschaf und ein Wildschwein (80 geg. Comm.) in den geweihten Raum eindringt, ein Wasserstrahl vorgeschrieben, der vom Garhapatya- zum Ähavaniya-Feuer führt; cf. unten Anm. 143. Vgl. Asv. Pray. 13 b f.: nirupte havişi samista-yajuṣaḥ pürvam manuṣyādir yadi vihāram atikramet | tadā yena pathā vyavāyo jātas tena patha gau[r] netavya | tato garhapatyad ahavaniya-paryamtam bhasmalekham udaka-dhārām ca samtanuyat | tantum tanvann (RV. 10. 53. 6) iti mamtrena pratyekam mamtrāvṛttiḥ || tata āhavanīyam anugamayitvā punaḥ praniya yad agne pūrvam. vājavatyā (Aśv. 3. 10. 16) tvam agne sapratha asī 'ti (Aśv. 3. 10.16) co 'patistheta | tatas tad eva tamtram upajivya