Vedic Mythology c5.s3.t2.44

c5.s3.t2.44

The epithet Tanūnapāt, generally unaccompanied by the name of Agni, occurs eight times in the RV. and, with two exceptions (3, 29¹¹; 10, 92²) always in the second verse of the Āprī hymns, which are liturgical invitations introducing the animal sacrifice and in which fire under various names and forms is invoked⁵¹. The word occurs as an independent name in the Naighaṇṭuka (5, 2). The explanations given by Yāska (Nir. 8, 5) are artificial and improbable⁵². It seems to mean 'son of himself', as spontaneously generated in wood and cloud. According to Bergaigne's interpretation, it signifies 'the bodily (i. e. own) son' of the divine father⁵³. Tanūnapāt as contrasted with Mātariśvan and Narāśaṃsa is said to be 'the divine (*āsura*) embryo' (3, 29¹¹). The dawns are said to kiss Agni 'the domestic priest, the Tanūnapāt of the ruddy one' (10, 92², cp. 5, 58⁹). Tanūnapāt is beautiful-tongued (10, 110²). He is besought to take the sacrifice to the gods (1, 13²; 10, 110²); he distributes the sacrifice rich in ghee and mead (1, 142², cp. 188²). The gods honour him three times a day, Varuṇa, Mitra, Agni, every day (3, 4²). Hillebrandt⁵⁴ (comparing 9, 5²) identifies Agni Tanūnapāt with Agni Somagopā or the lunar Fire, which he assumes to be a special form of Agni⁵⁵.