Vedic Mythology c5.s3.t2.46

c5.s3.t2.46

The somewhat more frequent epithet Narāśaṃsa which is given as an independent appellation in the Naighaṇṭuka (5, 3) and is unaccompanied by the name of Agni in the RV., is not restricted to Agni, being twice connected with Pūṣan (1, 106⁴; 10, 64³)⁵⁶. It has the third verse as its fixed place in the Āprī hymns and the second in those which are technically called Āpra. Narāśaṃsa is 'four-limbed' (10, 92¹¹) and is the 'lord of a celestial wife (*gnāspati*: 2, 38¹⁰). With honey on his tongue and in his hand, he performs the sacrifice (1, 13³; 5, 5²). Three times a day he besprinkles the sacrifice with honey (1, 142³). He anoints the three heavens and the gods (2, 3²). He comes at the head of the gods and makes the sacrifice pleasant for them (10, 70²). Through his sacrifices worshippers praise the greatness of the gods (7, 2²). Soma is said to go between Narāśaṃsa and the celestial (*daivya*) one (9, 86⁴²), which seems to mean, between the terrestrial and the celestial Agni. As contrasted with Tanūnapāt and Mātariśvan, Agni is called Narāśaṃsa when he is born (3, 29¹¹). In one hymn to Bṛhaspati (10, 182²) Narāśaṃsa is invoked for protection, and in another he is spoken of as the sacrificer of the seat of heaven (1, 189). He thus seems in these two passages to be identified with Bṛhaspati. The word *nárā-śáṃsa* is apparently an improper compound (in which the *m* of the genitive plural has disappeared), having a double accent and having its parts separated by particles in two passages (9, 86⁴²; 10, 64³). As the expressions *narā́ṃ śáṃsa* and *devā́nāṃ śáṃsa* occur (2, 34⁶; 1, 141¹¹) and a poet once calls Agni *śaṃsam āyoḥ*, 'Praise of Āyu' (4, 6¹¹), Narāśaṃsa appears to mean 'Praise of men' in the sense of 'he who is the object of men's praise'. Bergaigne expresses the opinion⁵⁷ that the exact aspect of Agni represented by Narāśaṃsa, is that of a god of human prayer, like a second Bṛhaspati.