Told by Chyavana that the gods exclude them, the Ashvins arrive at the sacrifice in Kurukshetra just after the Bahishpavamana chant. 'Invite us.' The gods refuse: you have wandered and mixed much among men, performing cures. The twins answer that the gods worship with a headless sacrifice and will explain only if invited. A cup is drawn for them, they become the Adhvaryus and restore the head. As heads of the sacrifice they then have their cup moved earlier, to the cups for two deities: drawn tenth, offered third. The cup is lip-shaped; the twins are called lotus-crowned.
The head of the sacrifice was cut. The gods asked the Ashvins, as physicians, to replace it; they chose as their boon a cup of their own. The gods called them impure for wandering among men as physicians, purified them with the Bahishpavamana and then drew the cup. The Ashvins deposited their healing skill in three places, a third each in Agni, the waters and the Brahman; hence a pot of water and a Brahman at one's right when practising medicine. The text concludes that a Brahman should not practise medicine.
What is different here:
The gods ask first; a purification is required; adds the three deposits of healing and the rule against priests practising medicine. No Chyavana.
At Sharyati's sacrifice Chyavana, as priest, takes up Soma for the Ashvins. Indra objects that physicians who roam the mortal world in any shape are servants with no right to Soma, and threatens the thunderbolt. Chyavana smiles and offers; Indra's arm is paralysed. From the fire the sage raises Mada, jaws spanning earth and heaven, who rushes to devour Indra. Indra begs mercy and grants the Ashvins Soma for ever, claiming he only meant to spread the sage's fame. Chyavana distributes Mada in drink, women, gambling and hunting.
What is different here:
Indra alone objects; a human sage wins the cup by ascetic force; no headless sacrifice.
The Wind-god tells Arjuna Kartavirya the same feat as proof of a Brahmin's power. Indra says the Ashvins have been 'cast away' and are not numbered with the gods; Chyavana replies they are sons of Surya. Indra charges with a mountain and the thunderbolt; a sprinkle of water paralyses him. All the gods find themselves at the root of Mada's tongue like fish in a sea-monster's mouth and urge Indra to bow.
What is different here:
Adds the mountain, the gods inside the demon's mouth and the argument from the twins' birth; told to glorify Brahmins.
Bhagavata Purana 9.3.24-26 and Devi Bhagavata 7.6-7.7
Pan-IndiaAll traditions
Both Puranas keep the epic outline: Chyavana gives the Ashvins a full cup at Sharyati's Soma sacrifice, Indra takes up the thunderbolt and his arm is frozen, and the gods thereafter admit the physicians to the Soma. The Devi Bhagavata adds that Mada is born of a Kritya risen from the fire, swallows the thunderbolt, and that Indra threatens to kill the sage as he killed Vishvarupa.
What is different here:
The Bhagavata has no Mada at all; the Devi Bhagavata enlarges him.
Sources: The Satapatha-Brahmana, tr. Julius Eggeling (Sacred Books of the East 12, 41); The Veda of the Black Yajus School (Taittiriya Sanhita), tr. A. B. Keith (1914); The Mahabharata, tr. K. M. Ganguli (1883-96), sections read for the Vedic layer; Srimad-Bhagavatam (Bhaktivedanta Vedabase); The Srimad Devi Bhagawatam, tr. Swami Vijnanananda (1921-22), Book 7 chapters 2-7