A History of Indian Medical Literature v2.c33.624.3

v2.c33.624.3

The Bhāvaprakāśa (I.1.72) relates that Dhanvantari was born in Kāśī as the son of a kṣatriya. 14 See: Divodāsa. 15 Compare Dalhaṇa ad Su.Sū.1.3: he is either this Dhanvantari or, according to others, an avatāra of Brahmā. 16 See: works ascribed to Dhanvantari. 17 Brahmavaivartapurāṇa, Kṛṣṇajanmakhaṇḍa 51 (transl. R.N. Sen, part 2: 315–318) (Dhanvantari addresses a dhyāna to the snake goddess Manasā in this chapter; see N.K. Bhaṭṭasali, 1929: 219–220). See AVI 49; A. Daniélou (1964): 184–185; Vettam Mani 223; H.R. Zimmer (1948): 38–43. Dhanvantari is associated with Takṣaka and other Nāgas in the Indian folk tradition (see L.H. Gray, 1922: 326–328). 18 See A. Hohenberger (1967): 64–65. 19 AVI 48. HIM II, 312–314. G.P. Srivastava (1954). 37–38. Vettam Mani 223. G. Mukhopadhyaya (HIM II, 315) is one of the few authors mentioning that this Dhanvantari married the three daughters of Aśvinīkumāra, called Siddhavidyā, Sādhyavidyā and Kaṣṭasādhyavidyā; he is said to have become the father of fourteen sons and to have been made king of Benares by Bharadvāja and other sages on the request of Brahmā; G. Mukhopadhyaya identifies this Dhanvantari with the teacher of Suśruta. B. Rama Rao (1972c) tells that the son of Vīrabhadrā learned āyurveda from Aśvinīkumāra and became the originator of the Vaidya community. See also O.P. Jaggi (1966): 38; Vṛddhatrayī 129–131. 20 Quoted in HIM (II, 313–314) and Vṛddhatrayī (129–131).