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Tantric Worship of Gaesa According To T
Tantric Worship of Gaesa According To T
only the worship and mantra of three types of GaneÄas, the 6t, IÇP and
PSSS (and many later texts like the SrividyÄrnavatantra) introduce difÉ
devotee may practice homa rites for achieving special desired objects.
' In the edition which occurs in the Complete Warles of Sri SandcarÄcÄrya (=
PS^), it is chapter sixteen.
^ According to V. V. Dviveda, introduction to his edition ofthe NityÄ^oqlasi-
kÄrnava, p. 41, discussed by Goudriaan in Goudriaan/Gupta 1981, p. 131.
' Cf especiaUy PS 17.29-30 and ISP 16.27-28, PS 17.38-39 and ISP 16.31
358 Gudrun BÅhnemann
the lower vertex and the sides of the triangle of the yantra) ;
the 2nd enclosure by the six Ganapatis and the two Nidhis (in the corÉ
ners of the hexagon and at both sides of the hexagon) : Ñmoda and
Rddhi ((5)), Pramoda and Samrddhi ((6)), Sumukha and KÄnti ((7)),
Durmukha and Madanavati ((8)), Vighna' and MadadravÄ ((9)),
the 3rd enclosure by the deities of Ganesa's limbs (ahgadevatÄs) (in the
the 4th enclosure by the group of mothers {mÄtrkÄ) (in the petals of the
lotus): Brahmani' ((19)), MÄhesi ((20)), KaumÄri ((21)), Vaisnavi
S N N S
SE E NE NW W SW
5 The name Vighna occurs also in ST 13.49c, but PS^ PSSS 435.21 and N (hst
of corrections 200.7 on N) 23.21 read Avighna.
^ St 13.50a reads Vighnahartf, but PS^ PSSS 435.22 and N 23.22 read Vigh-
nakartr.
the 5th enclosure by the guardians of the directions* (in the square) :
Indra, east ((27)), Agni, south-east ((28)), Yama, south ((29)), Nirrti,
(om srirp hrirfi klirfi glawrp garfi svÄhÄ to Ganapati, 0 best boon-giver,
the wish-granting gesture, and he holds in his trunk the fruit of the
citron tree (49). The yantra is the same as before. In its parts the followÉ
* For the position ofthe guardians of the directions in the yantra cf. the direcÉ
tions in the pÅjÄ of Ganesa shown in note 4.
' The term nicrdgÄyatri usually refers to a gÄyatri (normally 3x8 syllables)
which is short of one syUable (Pingala 3.59). Here it does not express a metrical
property of the mantra but is conventionally employed as in the case of other
mantras of GaijeÄa.
360 Gudrun BÅhnbmann
5th enclosure:
om garn namah or à for pÅjÄ and homa à or(i gará svÄhÄ (47)'^.
The seer, metre and deity of this mantra are the same as for the mantra
of MahÄganapati previously mentioned.
hands a noose, goad, a creeper which grants all desires to its possessor
(kalpalatÄ), his tooth and in his trunk the fruit ofthe citron tree (66-67).
He has only four groups of surrounding deities (64) which are visualized
in the yantra mentioned before:
4th enclosure:
1.1 Mantra of 28 syllables ; its seer, metre, deity, and seed syllables
for the ^a4anganyÄsa (2-4)
1.2 Meditation verses (5-17)
enclosures (12-17)
1.3 Purascarana (18-25cd)
2.1 Mantra; its seer, metre, deity, and syllables for the ^acjlanga-
nyÄsa (47-48)
2.2 Meditation verse on the four-armed Gapesa (49)
2.3 Purascarana (50)
3.1 Mantra; its seer, metre, deity, and seed syllables for the ^cujnn-
ganyÄsa (64-65)
362 Gudrun BÅhnemann
pranavÄdibijapit/ha-
sthitena dirghasvarÄnvitena satÄ /
mandÄrÄdyaih kaipaka-
vrlc^avise^air visi^tataraphaladaih /
sisiritacaturÄse 'ntar
bÄlÄtapacandrikÄkule ca tale // 5
aikáavajcdanidhilahari-
kanajdUdcavÄhinÄ ca gandhavahena /
sapfisevite ca surataru-
sumanuhJritanmdhupapak^acalariapare'fui // 6^"
ratnamaye mariivajra-
pravÄlaphalapu^apallavasya satah /
mahato 'dha(h}stÄd rtubhir
lipimayapadme tri^afkonollasite^^ /
Äsinas tv ekarado
karapniákaradhTtakalasa-^ '
srntarnanimuktÄpravÄlavar^erjta, /
aviratadhÄrÄffi vikiran
paritah sÄdhakasamagrasayipattyai // \0
madajalaiolupamadhukara-
mdlÄrfi nijakarviatÄlatÄdanayÄ /
nirvÄsayan muhurmuhur
amarair asurais ca sevito yugapat // ll
pÄsÄhkusÄkhyaparasutrisikhair athÄnyau /
yugmotpalek^mayacÄpasarair^'^ trtiyÄv
antyau'ã sukdhvakalamÄgragadÄrathÄngaih // 13"
^5 Metre: ÑryÄgiti.
" sapadma" PSl
" "vipattisarnsthiti" PSl
Metre: SÄrdÅlavikridita.
25 ZDMG 137/2
364 Gudrun BÅhnemann
dhyeyÄh ^atkonÄsri^
paritah pÄsÄnkusabhaye^takarÄh /
sapramadÄ ganapatayo
raktÄkÄrÄh prabhinnamadavivasÄfi // 14
agrÄsrÄv^'^ Ämodah?'
catvÄriyisatsahasrasayiyuJctam /
prajapel lak^acatu^kayi
catuhsahasrayi ca dik^ito mantri // 18
dinam'* anu'* sacatuscatvÄ-'^
uktajapÄnte mantn
kadaliphalasahitÄnity
armdinam arcayitavyo
tivrÄ jvdlininande'^
sabhogadÄ kÄmarÅpini cogrÄ /
tejovati ca satyÄ'^
sarpproktÄ vighnanÄsini navami // 22
sarvayutarn saktipadayi
proktvÄ"*^ kamalÄsanÄya nama iti ca /
Äsanamantrah prokto
sarfipÅrayed*^ yathÄvat
iti japahutÄrcanÄdyaih
siddho mantrena karma kurvita /
a^fadravyair vÄnyair
hunec ca tattatprayojanÄvÄptyai // 28
sarfipÅjayed PS^.
With PS^ PSSS; ganapatimi" PS (ametrical).
25*
366 Gudrun BÅhnemann
parivitadrdhÄvaranarfi
tac ca caturdvÄratoranollasitam /
tasmin marufapavarye^^
caturasrÄrfi^' unnatÄrfi sthalirp. kfivÄ // 33
uttarabhÄge tasyÄh
kundarfi racayed yathÄ purÄ tatra /
cÄpajaharibhavamesaja-^*
cakraproktÄn athÄk^arÄn mantri // 34
ÅrdhvÄdimekhalÄsu
5* "rayedPSSS.
" mrira PSSS.
tu visÄ" PSl
sarfiproktalak^anayutarfi
prÄguktayÄ tantravidhÄnaklptyÄ^^ /
nivedya^^ cÄtho^^ saha bhakáyalehyaih
prasÄditÄyÄtha taddasÄyisarp. vÄ // 42
" This verse aceording to the readings of PS^ is written in Giti. The readings
of PS do not give an established metrical structure.
" paOcdnisada" PS^ PSSS.
'5 Metre of the second quarter violated, if the original reading is followed.
368 Gudrun BÅhnemann
mithuTiÄnÄTti gartapÄnÄin
nidhyos ca tathÄngamÄtrlokesÄnÄm /
mantri PS^
vcdcratundaikadayi^trau ca mahodaragajÄnanau /
lambodarÄkhyavikatau^' vighnarÄddhÅmravarnakau // 53
sÄdÄnte nÄyÄrnau
ganÄdhipaganesau PS^.
"daras ca vikato PS^.
ã
siyarfi samarcanÄ PS^.
sa" PS^ PSSS.
dadhyannalo" PS'.
"lomatah PSSS.
r^idevate tu pÅrve
bijena dirghabhÄjÄ
kathito 'ngavidhih kramena bindumata // 65
dhrtapÄsÄnkusakalpaka- '"'
latikÄsvaradas ca bijapÅrayutah /
sasisakalakalitamaulis
dhyeyo 'nÄyatadohpat-^'^^
sarasiruhah sayipade sadÄ manujaih // 67
dik^Äyuktah prajapel
trimadhurayuktair juhuyÄt
pÅrvoktair vÄthavÄ$tabhir dravyaih // 68
vighnavinÄyakavirÄh
samravaradebhavaktra-ekaradah^"' /
lambodaras ca mÄtra-^"*
pÅjydh sitaghrtapÄyasa-
havanÄt sarfijÄyate mahÄlak^mih /
kevalaghrtahutamudito
dinasas catvÄrirásad-
sapTthukasaktukalÄjÄ-^"^
tilair^"^ abhi^fÄrthasiddhaye juhuyÄt /
sÄpÅpanÄrikele-
k^kakadalibhis^''^ tathÄ samadhurÄbhih // 72
"ktÄ PS'.
dinasah saghrtÄnnahuto
grhayÄtrÄprÄpako^'^* grhasthÄnÄm // 73
anvaham ahnÄm^ã
^ Ädau
tarpanapÅjÄhutavidhir
api vÄnchitasiddhidÄyako bhavati // 75
bimbÄd ambudavat sametya savituh sopÄnakai rÄjatais
Having pronoimced Tara (= otu), the seed (syllables of) Sri (= srirn),
with (i. e. prefixed by) sarva, k^vela (= m) '" ending in e (= me) and vasam
And its seer should be Ganaka and the metre nicrdgÄyatri^, the deity
GanÄdhipati whose pair of feet is worshipped by all gods and demons.
(3)
The reciter of the mantra should place on the six limbs the seed (sylÉ
(One should meditate on) the red Gajavadana who has one tooth, a
large belly, ten arms, is seated on a jewelled lotus which consists of the
alphabet, which is located on a pedestal having the mouth and the feet
ofa lion (and) which is beautified with a triangle and a hexagon, under a
and leaves, (who sits) in a place which is filled with the light ofthe tendÉ
er sun and moon, which is cooled on all four sides by renowned wish-
fulfilling trees like Mandara yielding most excellent fruits, (and which)
is also served by a fragrant wind which carries a multitude of particles
from the waves ofthe ocean of sugarcane (and) which causes the wings
of bees, who resort to the flowers of the paradise trees, to flutter.
One should meditate on Vighna who holds in the raised lotuses of
(his) hands the fruit ofthe citron tree'", a mace, bow of sugarcane, triÉ
dent'^', discus, conch, noose, water-lily, tip ofthe rice (shoot), his own
(flowing from his temples) with the flapping ofhis own fanlike ears, he is
simultaneously being served again and again by gods and demons. (5-
11)
Then one should meditate on Rama and Ramesa (= Vi^nu) in front (of
right of it, resting under a Vafa (tree), then on Rati and PuspabÄna (=
KÄmadeva) behind, resting under a Pippala (tree), and on Mahi and
VarÄha to the left, next to a Priyangu (creeper), and (one should mediÉ
tate on) the two previously described ones (= RamÄ and Ramesa) with
(the attributes of) two lotuses (for RamÄ) and a discus and conch (for
Ramesa), then the two others (= GirijÄ and VrÖÄhka) with a noose and
goad (for GirijÄ) and an axe and trident (for Vr^Ähka), the third pair (=
Rati and Pu^pabÄna) with two waterlilies (for Rati) and a bow made of
sugarcane and arrows (for Pu^pabÄna), the last pair (= Mahi and
VarÄha) with suka^^* and the tip of the rice (shoot) (for Mahi) and a
mace and disc (for VarÄha). (12-13)
who appear red (and) are intoxicated with mt, having in their hands a
noose (and) goad (and showing) (the gestm-e of) protection (from dan-
The fruit ofthe tree citrus limonum Risso, citrus medica Linn.
Amoda (is positioned) at the front vertex, and Pramoda and Sumukha
at the two vertices close by, and the one called Durmukha at the back,
and Vighna and Avighnakartf at the two vertices close by'^'. (15)
And on the left and right sides of this (hexagon) Sahkhanidhi and
Padmanidhi are to be meditated upon who shine like pearls and rubies
(and) who always shower wealth in a stream. (16)
Rddhi and Samrddhi, and the other one KÄnti, Madanavati (and)
those named DrÄvini and VasudhÄrÄ with MadadravÄ, also Vasumati
are the consorts of the Vighna group (= Amoda and others) and the two
Nidhis (= Sahkhanidhi and Padmanidhi). (17)
mantra should repeat (the mantra) four lakhs (repetitions) added to forÉ
ty thousand and four thousand (= 444,000 times). (18)
For 44 days"" the reciter ofthe mantra should offer to Vighna water
he should offer in the fire the eight substances (the number of offerings
being equal to) one tenth (of the number of the repetitions). (19)
tened rice, flour, sugarcane, coconuts, sesame along with bananas. (20)
Again the reciter of the mantra who recites the mantra should worship
Ganapati (and) (his) mantra every day according to rule (with Ganapati
seated) on the previously described lotus-pedestal"^ (which has been
worshipped) with the mantra for the seat"' (and) along with the saJctis
(The saktis) are called: T!vrÄ, Jvalini, NandÄ along with BhogadÄ, KÄÉ
marÅpini and UgrÄ, and Tejovati and SatyÄ, as ninth VighnanÄsini. (22)
Having uttered the word sakti combined with sarva and kamalÄsanÄya
namah, the mantra of the seat is pronounced. With that {mantra) he
should worship (the seat) at the end (ofthe worship) ofthe nine saktis.
(23)
For this position of the Vighnas and two Nidhis of also ST 13.47-52,
PSSS I 435.17-346.3, NÄrada-PurÄva 68.29-33. For a different opinion cf N
23.16-24 and (position ofthe two Nidhis) SVT II 683.19-20.
Construction: sacatuscatvÄriTfisalsarfikfiyani dinam anu à for 44 days.
Cf verse 18.
The first enclosure is to be worshipped with the pairs (of deities), the
other likewise with the six Vighnas along with the (two) Nidhis, the
other with the deities of (Ganapati's) limbs, the other with the mothers,
and the fifth with Indra and the other (guardians ofthe directions). (24)
One who has received initiation and {pÅrna-) abhiseka should repeat
(the mantra) (and) worship Ganesa in this way. And again (here) the iniÉ
tiation for the reciter ofthe mantra is prescribed by the ordinance of the
teachers. (25)
He should place down vessels on the tips of four (lotus) petals and in
the middle"". He should fill (them) with decoctions made from the bark
ofthe Asvattha tree, Bilva (tree), Vata (tree), Pippala (tree), and PriyanÉ
gu (creeper) after involdng according to procedure Ganapa and the
pairs of deities one after the other. And having worshipped (them) with
japa, homa, pÅjÄ etc. can perform (desire-oriented) acts with the mantra.
And he should offer in the fire the eight substances or other (subÉ
He should make an offering of honey for gaining gold, of cow's milk for
gaining cows, of ghee for wealth, of sugar for fame, and of curd for all
prosperity, of food for plenty of food, of rice grains and of sesame for
gaining money, of flattened rice grains for a husband, of safflower along
with aimn'"^ for garments. (29)
by making an offering every day of dolls etc. prepared from flour (havÉ
ing the shape ofthe victim) women. He should make an offering of salt
for drought and, again, of reeds for plenty of rain. (30)
Having then first offered water libations with four repetitions of this
mantra to Sri, Sakti, Smara, BhÅ, VinÄyaka, and Rati along with the
names (of these deities), and to the (deities from) Ñmoda to the two NidÉ
Cf PSSS I 437.10-11:
caturdalarti vilikhya tatkarnikÄyÄrá ca te^u caturdald^gresu ca uktair etaih kvÄthoda-
kaih kramenaikaikenaikaikatra kalasarfi sarápÅrayet . . .
PSSS I 438.9 explains asvÄri as karavira.
376 Gudrun BÅhnemann
the reciter ofthe mantra who is devoted to offering water Hbations may
achieve whatever is desired from a man^ala^^^. (31)
rounding enclosure and which is beautified by four doors and door decorÉ
ations. He should have prepared a square elevated (sacrificial) ground
in that excellent open hall (and then) have a pit prepared there in the
the mantra should write on the upper and subsequent steps (to the pit)
one after the other (the syllables of the alphabet), which are said to
with ghee, having installed the fire in this pit, (and) haviiig worshipped
(it) with mantras of the fire'"" in due order, the reciter of the mantra
should then first make an offering thrice of ghee in a large amount with
the same mantras. (36-37)
The reciter of the mantra should make (this) offering duly'"^ nine
' Does mandala in tliis context refer to a Tantric diagram or to a king's circle
{rÄjamandala), i. e. the circle of a king's near and distant neighbours (cf KautiÉ
lya's ArthasÄstra)^
According to PSSS 1 443.1 this refers to the square fofw^tomentioned in PS
6.66.
"* According to PSSS I 443.5-7 the syUables ofthe alphabet belonging to the
tlu-ee spheres are 1) Sagittarius: a to na, 2) Leo: o to ai, 3) Aries: a to ia.
Accordmg to PSSS I 450.2-3 the WMiw<iaZadescribed m PS 17.8 is referred
to.
140 Qj- pg 6.41-44 where the services offered in the pÅjÄ are listed.
'"" According to PSSS I 450.8-9 this is done with the mantras given in PS
6.74-78.
Cf PSSS I 450.18-23:
1) orfi svÄhÄ
2) 07(1 srirn svÄhÄ
3) OTft sritti hriffi svÄhÄ
Tantric Worship of GaneSa according to the PrapancasÄra Zll
syllables in the mantra (i.e. 28), he should make an offering ofthe preÉ
viously prescribed eight substances''" smeared with the three sweet
substances'"". (39)
He should make (this) offering for 44 days with (the total number of
offerings) being 44,000 plus 404 plus 40 (= 44,444). (40)
The young ones of the elephants along with the cow elephants are
caused to fall in this pit by Ganapati. And having daily fed Brahmins
and prospering by their blessings, he should give as dak^inÄ to the preÉ
ceptor after worshipping him, 50'"^ elephants, or money received by
their sale, or a tenth part of it. (41-42)
the fire sacrifice of the pairs (of deities), ofthe (six) Ganapatis and the
two Nidhis, as well as ofthe deities of (Ganapati's) limbs, the mothers
and the guardians ofthe directions, (and) having worshipped (these deiÉ
ties), having again removed the food offering and other things, having
worshipped Ganapati with the surrounding (deities), having sent (them)
off to (the reciter's) own heart, the reciter ofthe mantra should live (hapÉ
desires also attains in the end the praiseworthy state by the power of
the mantras. (45)
the dot (= glaurfi): this is said to be the excellent seed (syllable) of the
earth which causes immobilization''*'. (46)
The fourth (= ga) in reverse order beginning with TÄra (= orfi) conÉ
nected with the dot (= gani) is the mantra of Vighna (= orfi garfi). (This
mantra) which ends in hrt (= namah) (i. e. oni garfi namah) in the case of
the ritual worship (of a murti), ends in the word consisting oftwo (has
(= svÄhÄ) (i.e. orfi garfi svÄhÄ) in the case of a fire sacrifice. (47)
Ganaka should be the seer, nicrd^ the metre, Vighna its deity. The rite
May VighnarÄja, who is red, who has a red body, (red) garments and
(red) flowers, who has a protruding belly, who has the moon as his crest,
who has three eyes, who has short hands and feet, who holds the fruit of
the citron tree'^^ in (his) trunk, who holds in his hands a noose, goad
(and) tooth (and shows) the wish-granting gesture, who has the face of
an elephant, who has snakes as his ornaments, (may that) deity who
sits on a lotus (and) to whom gods bow down, be (inclined) towards your
welfare. (49)
(the same number of times as) a tenth part ofthe (munber ofthe repetiÉ
tions of the mantra) (= 40,000). (50)
with TivrÄ and the other {saktis ofthe pedestal)'''* he should again worÉ
sliip in the four directions in the pericarp GanÄdhipa and Gapesa, also
He should worship the group of mothers and outside also the guarÉ
dians of the directions. Thus has been declared in short the worship
related to Ganesa. (54)
Tlie significance of tfiis mantra of the earth glamfi in this context is not
clear.
Cf. verse 22 for these names.
Tantric Worship of Ganesa according to the PrapancasÄra 379
Day by day (this fire sacrifice) should grant all wishes of men (and)
bring (everyone) completely under one's control. With sesame and rice
grains (this fire sacrifice) brings Laksmi under control and grants fame.
(56)
One who wishes for a girl or a girl wishing for a husband should make
an offering of parched grains smeared with the three sweet subÉ
stances'"" for seven days. (57)
But a fire sacrifice made with coconuts on the fourth (lunar) day
grants immediate wealth; (a fire sacrifice made) with an oblation
smeared with ghee grants success in all undertakings. (58)
The wise man should make an offering of balls of salt'"' smeared with
curd for four days at night in order to achieve desired objects (and)
inunediate success in debate. (59)
this (Ganapa) every moming day after day 44 or 444 times. His desired
success will come before 40 days. (60-61)
He should write in fresh butter clockwise and in reverse order the seed
(syllable) (of the mantra) surrounded by the {mantra itself) with the
name of the person (to be controlled) set in the middle'^". (62)
Having infused (life) breath (and) having repeated (the mantra) 108
times, he should eat this silently; after seven days (this) brings (the vicÉ
tim) under control. (63)
And the seer and deity are the previously (mentioned) ones"^, but its
metre is said to be virÄj. The procedure of anga{nyÄsa) is prescribed
'"' Cf. PSSS I 460.14-15 for this and other possible meanings:
lonamudrÄ lavariagulikÄ / anye mudreti mudireti vadanti / mudireti kulÄrthÄ . . .
simbi dhdnyavise^a iti kecit / ST 13.21 / dadhnÄ vilolitair lonair.
'^^ Vivarana takes verse 62 to mean a mmudala drawn on fresh butter.
For a description ofthe rite cf. Vivararia 215.27-216.23:
karnikÄyÄrfi ^atkonamadhye parasparavimukhayi gakÄradvayam Älikhya madhye
hinduhhÄgayoh sÄdhyÄdikará vilikhya bijaih sayive^tya ^atkorie^v angasatkayi likÉ
hitvÄ kesare^u svardn dale$u gÄyatrivarnatrayará bÄhye vyanjanÄve^titarp. caturas-
radvaye bhubijayi likhitvÄ yantrasÄmÄnyamantrÄyis ca likhitvÄ prdnaprati^fhddi-
karfi kuryÄd ity arthah //
The mantra is: garfi k^ipraprasÄdanÄya namah.
Cf verse 3 and 48.
26 ZDMG 137/2
380 Gudrun BÅhnemann
with the seed (syllable) having the dot (= garp.) combined with the long
(vowels) one after the other'^\ (65)
fruit ofthe citron tree'" (in his trunk), whose crest bears a digit ofthe
moon, who has three eyes and a red body, who shines with splendid
ornaments, who has a large belly, sits on a lotus, is graceful, whose
lotus-like arms and feet are short. (66-67)
The initiated one should repeat this mantra 100,000 times; then he
should make an offering of 10,000 sesame seeds along with the three
ofthe (deities of Ganesa's) limbs and the mothers, (then) the guardians
and milk great fortune arises. Vighna who is pleased with an offering of
ghee alone brings the world immediately under one's control. (69-70)
The reciter of the mantra should offer each day one coconut with its
skin and shell as fuel'^'. After forty days he will achieve his desired
object. (71)
He should make an offering of flattened rice grains, flour, parched rice
object. (72)
The fire sacrifice which is made with these eight (substances) obtains
for one all objects. A daily offering of rice along with ghee provides
householders with support for their households. (73)
names (of Ganapatis) such as Vighna'^'', along with (the name) MahÄgaÉ
napati grants one's desired success. (75)
on a lotus, holding a creeper (and) tooth, along with a noose and goad,
having dipped (his) trunk on top ofthe desired objects'" (and) sprinÉ
kling (his) body with water coming from the openings ofhis (trunk), he
should offer libations of water. (76)
The reciter of the mantra who has a special knowledge (of this ritual
procedure) should perform according to rule also the rituals detaUed
group. (77)
The man who thus worships Vighnaraja with japa, fire offerings, pÅjÄ,
PS St PS St
17.1 13.1 17.47-48 13.2
17.2-11 13.28-39ab 17.49-50 13.3-5ab
17.12-17 13.42-52 17.51 13.7ab
17.18-19 13.39cd-13.40 17.52-54 13.10cd-14
17.20 13.5cd-6ab 17.55-59 13.17-21
17.21 13.41 17.60-61 13.15-16
17.22-23 13.7cd-8 17.62-63 13.25cd-27
17.28-31 13.54-62 17.64-77 13.92-106
17.46 13.63
PS PSSS PS PSSS
26'
382 Gudrun BÅhnemann, Tantric Worship of Ganesa
/'-
BÅcherbesprechungen
Nach den groáen neuen lexikalischen Werken Åber das Koptische, J. Çerny:
Coptie Etymological Dietionary. Cambridge 1976 und W. Westendorf: KoptiÉ
sches Handwårterbuch. Heidelberg 1977, sowie den in diesem Zusammenhang
ebenfalls zu nennenden groáen sprachgeschichtlichen Werken, J. Osing: Die
Nominalbildung des Ñgyptischen. Mainz 1976 und W. Schenkel: Zur RekonÉ
struktion der deverbalen Nominalbildung des Ñgyptischen. Wiesbaden 1983, hat
nun auch W. Vycichl sein lange erwartetes etymologisches Wårterbuch der
koptischen Sprache vorgelegt. Das Geleitwort dazu schrieb R. Kasser, à und
sicherlich wird jeder, der das Werk kennt, ihm geme beistimmen, daá es auch
nach den vorgenannten gmndlegenden Arbeiten seinen besonderen vollen Platz
beanspmchen darf.
In der Tat handelt es sich bei diesem Werk um etwas Besonderes: der VerfasÉ
ser W. Vycichl, der einen groáen TeU seines bisherigen Gelehrtenlebens der
Erforschung der Ägyptisch-koptischen Sprachgeschichte gewidmet und sich
durch eine fast unÅbersehbare FÅlle von Einzelarbeiten auf diesem Gebiet einen
Namen gemacht hat, zugleich ein groáer Kenner des Berberischen und SemitiÉ
schen mit vieler auch darÅber hinausgehender sprachwissenschaftlicher ErfahÉ
mng, legt auch in diesem neuesten Werk wieder Zeugnis ab von seinen stauÉ
nenswerten Kenntnissen und seinem Ideenreichtum. Er ist Åbrigens bei uns
sowohl wie in der intemationalen Fachwelt seit Jahrzehnten als profilierter VerÉ
treter der Ägyptisch-semitischen lexikalischen Vergleichung bekannt und hat
auch diese QualitÄt in das vorliegende Wårterbuch eingebracht.
Im einzelnen sei besonders iiingewiesen auf den Äuáerst gelungenen Abschnitt
Åber die Dialekte und Subdialekte des Koptischen, der in seiner Knappheit bei
gråátem Informationsgehalt meisterhaft ist (Einleitung XI-XII). Auf den folÉ
genden lexikalischen Teil (S. 1-352) wird noch besonders einzugehen sein.
Erschlossen wird die FÅUe des dort gebotenen Stoffes in dankenswerter Weise
durch gut komponierte Indizes (u. zw. Franzåsisch, Ñgyptisch, Koptisch, GrieÉ
chisch, Demotisch, Semitisch, Hamitisch, IndoeuropÄisch und Sonst., S. 353-
515).
Der eigentliche lexikalische Teil ist in seiner Art einzigartig und genauesten
Studiums wÅrdig. Wie schon R. Kasser in seinem Vorwort bemerkt, sind sehr
viele Artikel regelrechte Monographien geworden. Die Stichworte sind dabei um
vieles vielseitiger als gemeiniglich in etj^nologischen WårterbÅchem. Orts- und
Personennamen, Fremdwårter und termini technici aus allen måglichen KulturÉ
bereiehen werden reichlich mitbehandelt, so daá das Wårterbuch fiir den ForÉ
scher zu einer wahren Fundgmbe, zu einem unentbehrlichen Handbuch fiir den
Ñgyptologen (und nicht nur diesen) auf lange Zeit werden wird. èbrigens wird
der deutsehe Leser fiir die vielen deutschsprachigen Bedeutungsangaben in den
Artikeln des lexikalischen Teiles dankbar sein.