In the Gemara (Nedarim 9b), we have the following story:
of Heaven" and thus declared himself a Nazir. The story of his nezirus was presented by Shimon the Kohen Gadol as the ideal, the paragon, of holy Nezirus.
If, after a little consideration, you still think the moral significance of the two stories harmonize, then, well, you need to work a little on your analytic skills. Despite the superficial similarity, the subtexts of the two stories are diametrically opposed.
The most obvious difference is that in the Greek version, Narcissus' fate was sealed because he displeased the gods by spurning someone who loved, or lusted after, him, whereas in the story of the Nazir, he was innocently taking care of his father's sheep. More importantly, the Greek version does not contemplate the option of aceticism in dealing with sensual urges; His selfish refusal to gratify his lovers' desire was punished by making him feel what his disconsolate lovers felt, and this sealed his doom. In the story of the Nazir, the impulses engendered by his amazement at his beauty were countered by an awareness of the infantilism and self-destructiveness of those feelings, with the life-saving antidote of becoming a Nazir. But most importantly, in the Greek story, the tragedy is the unwillingness to satisfy desire, and the punishment came through the creation of a desire that was impossible to satisfy. In the Jewish story, satisfying desire would have been the tragedy, and the triumph was overcoming desire.