“Do not reveal this to anyone, especially about the children, dear one,” Chāyā was warned. To this, Chāyā replied, “So be it,” and Ushā departed from the house. Desiring peace and a tranquil form, Ushā swiftly made her way to her father Tvaṣṭṛ’s home. There, she revealed everything to him. Tvaṣṭṛ, startled and filled with affection for his daughter, spoke gently, “This is not proper for a married woman, to act on her own. What will become of your children and your husband, the Sun? I am afraid, dear one. I am bound by restraint—return to your husband’s house.” But Ushā, though thus addressed by her father, refused again and again. Finally, she left in haste for the northern land of the Kurus, intent on practicing austerity. There, Ushā took the form of a mare and performed severe penance, her mind ever fixed on her beloved, the Sun, whom she could not bear to see. Meanwhile, Chāyā, having assumed Ushā’s form, lived with Sūrya as his wife, and children were born to them. These were Sāvarṇi, Śani, and Viṣṭi, the wicked daughter. Chāyā always showed partiality to her own children. Among Ushā’s children, Yama noticed this favoritism and became angry with Chāyā, whom he believed to be his mother. Agitated by the injustice shown to him, Yama, lord of the southern quarter, struck Chāyā with his foot. In anger, Chāyā cursed him: “May your foot fall off by my command, you sinner!” Immediately, Yama’s foot withered. Weeping in pain, he went to his father, Savitṛ, and told him everything. “This is not my mother, O best of gods, who has cursed me so. A mother does not become angry with her own children, even when they act against her. If, in childhood, I said or did something wrong, a true mother would not be angry. Therefore, this is not my mother. Whatever a child does, whether good or bad, it is attributed to the mother—thus she is called ‘mother.’ But she always looks at me with a burning gaze and speaks words as harsh as fire. This is not my mother.” Hearing these words, Savitā pondered: “This Chāyā is not his mother; Ushā is his mother, but she is elsewhere. For my peace, devoted to austerity in another land, in the northern Kurus, the daughter of Tvaṣṭṛ, taking the form of a mare, abides there.” Knowing where she was, the lord Sūrya went to the place where his beloved, in the form of a mare, dwelled. He too took the form of a horse. Seeing her as a mare, he, as a stallion, pursued her. When Ushā heard the neighing of the lustful horse, she, devoted to her husband and absorbed in meditation, was frightened, not knowing who he was. She fled swiftly southward as he approached, thinking, “Who here will protect me—perhaps the sages or the gods?” As Ushā, in the form of a mare, fled, Sūrya, in the form of a horse, pursued her wherever she went. Who, under the influence of love, does not act irrationally? Ushā crossed the Bhāgīrathī river, other rivers, forests, and groves. She also crossed the Narmadā and the Vindhya, both facing south, and, agitated by fear, she reached the Gautamī river. It is said that the sages are protectors in Janasthāna, so Ushā, still in the form of a mare, entered the hermitage of the sages on the banks of the Gautamī. Then the horse—Bhānu himself in that form—arrived. The young sages of Janasthāna tried to restrain the horse, and in anger, the lord of Ushā cursed them, “Because you restrain me, you shall become fig trees.” But by the vision of knowledge, the sages recognized the horse as the lord of Ushā. Joyfully, they praised Bhānu, the lord of gods and lords. Thus praised, Bhānu approached the mare. The mouths of the mare and the horse joined together, and Ushā, recognizing her husband, emitted seed from her mouth. From their union, the two Aśvins were born in the Gaṅgā. Hosts of gods, siddhas, sages, rivers, cows, herbs, gods, and luminaries all gathered there. The virtuous chariot with seven horses appeared, with Aruṇa as the charioteer of the Sun, along with Yama, Manu, Varuṇa, and Śani, the son of Vivasvat. The sacred river Yamunā and the great river Tāpi, each in their own form, also came to witness the wonder. Amazed to see Sūrya, they arrived, as did Tvaṣṭṛ, the father-in-law. Understanding his intention, Sūrya spoke to Tvaṣṭṛ: “For the delight of Ushā, who is performing supreme austerity, O Prajāpati, make me mounted on a machine and cut my radiance into many parts—cut it as much as will bring her comfort.” Tvaṣṭṛ replied, “So be it,” and in the presence of Somanātha, he divided the radiance. From that time, that place became known as Prabhāsa. Where Ushā was united with her husband, in the Gautamī, in the form of a horse—where the Aśvins were born—that place is called Aśvatīrtha. It is also known as Bhānutīrtha, and likewise as the hermitage of Pañcavaṭa. Tāpi and Yamunā also came to see their father. At the auspicious confluence of the rivers Aruṇā, Varuṇā, and Gaṅgā, the gods assembled, each at their own sacred place. There are nine thousand sacred places of great merit there; bathing and giving gifts at these sites bestows inexhaustible merit. By remembering, reciting, or even simply hearing this story, O Nārada, one is freed from all sins, becomes righteous, and attains happiness.