नाख्यातव्यं त्वया क्वापि अपत्यानां तथा प्रिये तथेत्य् आह च सा छाया निर्जगाम गृहाद् उषा
'Do not reveal this to anyone, especially regarding the children, dear one.' Chāyā replied, 'So be it,' and Ushā departed from the house.
इत्य् उक्त्वा सा जगामाशु शान्तं रूपम् अभीप्सती सा गत्वोषा गृहं त्वष्टुः पित्रे सर्वं न्यवेदयत् त्वष्टापि चकितः प्राह तां सुतां सुतवत्सलः
Having said this, she swiftly went, desiring a peaceful form; Ushā went to the house of Tvaṣṭṛ, her father, and told him everything. Tvaṣṭṛ, startled and affectionate toward his daughter, spoke to her.
नैतद् युक्तं भर्तृमत्या यत् स्वैरेण प्रवर्तनम् अपत्यानां कथं वृत्तिर् भर्तुर् वा सवितुस् तव बिभेमि भद्रे शिष्टो ऽहं भर्तुर् गेहं पुनर् व्रज
'This is not proper for a married woman, to act independently; how will your children and your husband, the Sun, fare? I am afraid, dear one. I am restrained—return again to your husband's house.'
एवम् उक्ता तु पित्रा सा नेत्य् उक्त्वा वै पुनः पुनः उत्तरं च कुरोर् देशं जगाम तपसे त्वरा
Thus addressed by her father, she repeatedly refused, and then went with haste to the northern land of the Kurus to practice austerity.
तत्र तेपे तपस् तीव्रं वडवारूपधारिणी दुष्प्रेक्षं तं स्वकं कान्तं ध्यायन्ती निश्चला उषा
There, taking the form of a mare, Ushā performed severe austerities, her mind fixed on her beloved, the Sun, whom she could not bear to see.
एतस्मिन्न् अन्तरे तात छाया चोषास्वरूपिणी पत्यौ सा वर्तयाम् आस अपत्यान्य् अथ जज्ञिरे
Meanwhile, O dear one, Chāyā, taking Ushā's form, lived with her husband, and children were born.
सावर्णिश् च शनिश् चैव विष्टिर् या दुष्टकन्यका सा छाया वर्तयाम् आस वैषम्येणैव नित्यशः
Sāvarṇi and Śani, and Viṣṭi, the wicked daughter—these were Chāyā's children, whom she always treated with partiality.
स्वेष्व् अपत्येषु चोषाया यमस् तत्र चुकोप ह वैषम्येणाथ वर्तन्तीं छायां तां मातरं तदा
Among Ushā's own children, Yama became angry at Chāyā, his mother, because she showed favoritism.
ताडयाम् आस पादेन दक्षिणाशापतिर् यमः पुत्रदौर्जन्यसंक्षोभाच् छाया वैवस्वतं यमम्
Yama, lord of the southern quarter, struck Chāyā with his foot, agitated by the injustice shown to him as a son by Chāyā.
शशाप पाप ते पादो विशीर्यतु ममाज्ञया विशीर्णचरणो दुःखाद् रुदन् पितरम् अभ्यगात् सवित्रे तं तु वृत्तान्तं न्यवेदयद् अशेषतः
She cursed, 'May your foot fall off by my command, you sinner!' His foot withered, and, weeping in pain, he went to his father, Savitṛ, and told him everything.
नेयं माता सुरश्रेष्ठ यया शप्तो ऽहम् ईदृशः अपत्येषु विरुद्धेषु जननी नैव कुप्यते
'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.'
यद् बाल्याद् अब्रवं किंचिद् अथवा दुष्कृतं कृतम् नैव कुप्यति सा माता तस्मान् नेयं ममाम्बिका
'If, in childhood, I said or did something wrong, a true mother does not get angry; therefore, this is not my mother.'
यद् अपत्यकृतं किंचित् साध्व् असाधु यथा तथा मात्य् अस्यां सर्वम् अप्य् एतत् तस्मान् मातेति गीयते
Whatever is done by offspring, whether good or bad, all of it is attributed to the mother; therefore, she is called 'mother.'
प्रधक्ष्यन्तीव मां तात नित्यं पश्यति चक्षुषा वक्त्य् अग्निकालसदृशा वाचा नेयं मदम्बिका
O dear one, she always looks at me as if she would burn me with her gaze, and speaks words as harsh as fire—this is not my mother.
तत् पुत्रवचनं श्रुत्वा सविताचिन्तयत् ततः इयं छाया नास्य माता उषा माता तु सान्यतः
Hearing those words of the son, Savitā then thought: 'This Chāyā is not his mother; Uṣā is his mother, but elsewhere.'
मम शान्तिम् अभीप्सन्ती देशे ऽन्यस्मिंस् तपोरता उत्तरे च कुरौ त्वाष्ट्री वडवारूपधारिणी
Desiring my peace, devoted to austerity in another place, in the northern Kurus, the daughter of Tvaṣṭṛ, taking the form of a mare, abides.
तत्रास्ते सा इति ज्ञात्वा जगामेशो दिवाकरः यत्र सा वर्तते कान्ता अश्वरूपः स्वयं तदा
Knowing that she was there, the lord Sūrya went to where his beloved, in the form of a mare, dwelled, himself taking the form of a horse.
तां दृष्ट्वा वडवारूपां पर्यधावद् धयाकृतिः कामातुरं हयं दृष्ट्वा श्रुत्वा वै हेषितस्वनम्
Seeing her in the form of a mare, he, in the form of a stallion, pursued her; seeing and hearing the neighing of the lustful horse—
उषा पतिव्रतोपेता पतिध्यानपरायणा हयधर्षणसंभीता को न्व् अयं चेत्य् अजानती
Uṣā, devoted to her husband and absorbed in meditation on him, was frightened by the horse's approach, not knowing who he was.
अपलायत् पतौ प्राप्ते दक्षिणाभिमुखी त्वरा को नु मे रक्षको ऽत्र स्याद् ऋषयो वाथवा सुराः
She fled swiftly southward as he approached, thinking, 'Who here will protect me—perhaps the sages or the gods?'
धावन्तीं तां प्रियाम् अश्वाम् अश्वरूपधरः स्वयम् पर्यधावद् यतो याति उषा भानुस् ततस् ततः
As she, his beloved, in the form of a mare, fled, he, himself in the form of a horse, pursued her wherever Uṣā went, O Bhānu.
स्मरग्रहवशे जातः को दुश्चेष्टं न चेष्टते भागीरथीं नदीश् चान्या वनान्य् उपवनानि च
Who, under the sway of love's influence, does not act improperly? She crossed the Bhāgīrathī river, other rivers, forests, and groves.
नर्मदां चाथ विन्ध्यं च दक्षिणाभिमुखाव् उभौ अतिक्रम्य भयोद्विग्ना त्वाष्ट्र्य् अभ्यगाच् च गौतमीम्
She also crossed the Narmadā and the Vindhya, both facing south, and, agitated by fear, the daughter of Tvaṣṭṛ reached the Gautamī river.
त्रातारः सन्ति मुनयो जनस्थान इति श्रुतम् ऋषीणाम् आश्रमं साश्वा प्रविष्टा गौतमीं तथा
It is said that the sages are protectors in Janasthāna; thus, she, along with the mare, entered the hermitage of the sages on the Gautamī.
अनुप्राप्तस् तथा चाश्वो भानुस् तद्रूपवांस् ततः अश्वं निवारयाम् आसुर् जनस्था मुनिदारकाः ततः कोपाद् ऋषींस् तांश् च शशापोषापतिः प्रभुः
Then the horse, Bhānu himself in that form, arrived; the sage-boys of Janasthāna tried to restrain the horse, and out of anger, the lord of Uṣā cursed those sages.
निवारयथ मां यस्माद् वटा यूयं भविष्यथ
Because you restrain me, you shall become fig trees.
ज्ञानदृष्ट्या तु मुनयो मेनिरे ऽश्वम् उषापतिम् स्तुवन्तो देवदेवेशं भानुं तं मुनयो मुदा
But by the vision of knowledge, the sages recognized the horse as the lord of Uṣā; joyfully, they praised Bhānu, lord of gods and lords.
स्तूयमानो मुनिगणैर् अश्वां भानुर् अथागमत् वडवाया मुखे लग्नं मुखं चाश्वस्वरूपिणम्
Praised by the groups of sages, Bhānu then approached the mare; the mouth of the mare and the horse's mouth joined together.
ज्ञात्वा त्वाष्ट्री च भर्तारं मुखाद् वीर्यं प्रसुस्रुवे तयोर् वीर्येण गङ्गायाम् अश्विनौ समजायताम्
Recognizing her husband, the daughter of Tvaṣṭṛ emitted seed from her mouth; by their seed, the two Aśvins were born in the Gaṅgā.
तत्रागच्छन् सुरगणाः सिद्धाश् च मुनयस् तथा नद्यो गावस् तथौषध्यो देवा ज्योतिर्गणास् तथा
There came the hosts of gods, siddhas, sages, rivers, cows, herbs, gods, and also the hosts of luminaries.