Arjuna spoke with sincerity, saying, “If knowledge or learning is given to me only with reluctance, or even at the risk of someone’s life, I do not desire such knowledge from you, O Gandharva.” Hearing this, the Gandharva replied warmly, “Among the great, union that brings joy is cherished. Pleased by your sparing of my life, I will gladly give you the knowledge you seek.” He continued, “From you, mighty-armed one, I too wish to receive the supreme missile of Agni—the blazing weapon, fit for use and enduring, O bull among men. In exchange for this weapon, I ask for horses from you. Let our alliance be lasting. Tell me, O Gandharva, what danger may arise from your kind?” Arjuna then asked, “Tell me, Gandharva, by what cause were we, though virtuous and learned in the Vedas, overpowered as we traveled by night?” The Gandharva explained, “You were without fire, without offerings, and not led by a Brahmin. That is why, O son of Pandu, you were overcome by me. Yakshas, Rakshasas, Gandharvas, Pishachas, birds, and serpents do not overpower those who are led by a Brahmin, O tiger among men. Though I knew your energy and noble lineage, O best of those who honor fire, this act of overpowering was simply an ancient custom.” He added with respect, “Who in these worlds, O best of the Bharatas, does not know your illustrious fame, spread by your own virtues among the radiant? The Yakshas, Rakshasas, Gandharvas, Pishachas, serpents, and Danavas—all the wise among them recount in detail the glory of the Kuru lineage. I have heard from the divine sages, beginning with Narada, as they spoke of the virtues of your wise ancestors, O hero. And I myself have seen, as I traveled the earth and the ocean, the power of your noble house throughout the world.” The Gandharva turned to Arjuna, “In the Veda and in archery, I recognize your teacher, O Arjuna—renowned in the three worlds, the illustrious Bharadvaja. Drona, best among those who know all the Vedas, foremost of weapon-bearers, master of archery, and the noblest among the descendants of Angiras. O tiger of the Kurus, I know Dharma, Vayu, Shakra, the Ashvins, and Pandu—these six enhancers of the Kuru line; O Partha, I am the leader of the ancestors, both divine and human, the best among beings. They are divine souls, great in spirit, foremost among all wielders of weapons; you brothers are all valiant and steadfast in noble vows.” He confessed, “Knowing your supreme mind and intellect, O Partha, you who are noble in spirit, still, I have committed this offense here. In the presence of women, O Kaurava, no man should tolerate an insult to himself, especially one who relies on strength and wealth. At night, our strength grows even greater; therefore, O son of Kunti, anger always seizes me and my wife.” The Gandharva continued, “Thus, O increaser of the Tapatya line, I have been defeated by you here in battle; listen to the reason why this has happened to me, as it is recounted. Supreme is the vow of celibacy, and that is firmly established in you; therefore, O Partha, I have been conquered by you in battle. Any Kshatriya who is driven by desire and fights at night in battle would never survive, O subduer of foes. But even one who is driven by desire, O Partha, if he is guided by Brahman and accompanied by a priest, can defeat all night-roaming foes.” He offered wise counsel: “Therefore, whatever benefit is sought by men in this world, in that action self-controlled priests should be engaged. Priests of kings should be devoted to the Vedas and their six limbs, pure, speakers of truth, steadfast in righteousness, and disciplined in self-control. Victory is assured for the king, and heaven thereafter, whose priest is learned in dharma, eloquent, virtuous, and pure. Whether gain has been achieved or not, or to protect what has been gained, a king should appoint as priest one endowed with virtues. He who desires prosperity for himself and wishes to obtain the entire earth, bounded by the sea, should act according to the counsel of his priest. For by mere valor or noble birth alone, no king who is not guided by a Brahmin ever conquers the earth anywhere. Therefore, understand this well, O enhancer of the Kuru line: a kingdom led by Brahmins can be preserved for a long time.” Arjuna, curious, then asked, “You have spoken of ‘Tapatya’ regarding me here; I wish to know the precise meaning of ‘Tapatya.’ Who is this Tapati, and for whose sake are we called Tapatya? O son of Kunti, we wish to know the truth of this matter.” Thus addressed, the Gandharva began to recount to Arjuna, son of Kunti, the renowned story known in the three worlds. “Indeed, I shall tell you this delightful tale in full, O Partha, exactly as it happened, best of all the wise. The reason I called you ‘born of Tapati’—I will now explain that to you; listen with focused mind. He who, with his brilliance, fills the heavens and the sky—his daughter, equal to him, was named Tapati. She was the illustrious Tapati, endowed with ascetic power, the younger sister of Savitri, daughter of the god Vivasvat, famed in the three worlds. No goddess, nor asura woman, nor yakshi, nor rakshasi, nor apsara, nor gandharvi could match her in beauty. Her limbs were perfectly formed and flawless, her eyes long and dark, her conduct noble and virtuous, and her attire always splendid. O Bharata, Savita considered that, in all the three worlds, no one was her equal in beauty, character, virtue, or learning to be her husband.