Shloka 22

ज्ञात्वैतच्छझना वज्ी रक्षार्थ सव्यसाचिन: । कुण्डले कवचं चैव कर्णस्यापहरिष्यति,इस बातको समझकर वज्धारी इन्द्र अर्जुनकी रक्षाके लिये छल करके कर्णके कुण्डल और कवचका अपहरण कर लेंगे

jñātvaitac chalanā vajrī rakṣārthaṃ savyasācinaḥ | kuṇḍale kavacaṃ caiva karṇasyāpahariṣyati ||

Vaiśampāyana said: Understanding this stratagem, Indra, the wielder of the thunderbolt, will—seeking to protect Arjuna—resort to deception and take away Karṇa’s earrings and his natural armor. The verse frames a morally charged act: divine intervention, motivated by partiality and protection, employs trickery to diminish a formidable warrior’s invulnerability before the coming conflict.

ज्ञात्वाhaving known/understood
ज्ञात्वा:
TypeVerb
Rootज्ञा (धातु)
Formक्त्वान्त अव्यय (absolutive/gerund)
एतत्this (fact)
एतत्:
Karma
TypeNoun
Rootएतद् (सर्वनाम-प्रातिपदिक)
FormNeuter, Accusative, Singular
छलनाby deceit/trickery
छलना:
Karana
TypeNoun
Rootछलना (प्रातिपदिक)
FormFeminine, Instrumental, Singular
वज्रीthe wielder of the thunderbolt (Indra)
वज्री:
Karta
TypeNoun
Rootवज्रिन् (प्रातिपदिक)
FormMasculine, Nominative, Singular
रक्षार्थम्for the sake of protection
रक्षार्थम्:
TypeNoun
Rootरक्षा + अर्थ (प्रातिपदिक)
FormMasculine, Accusative, Singular
सव्यसाचिनःof Savyasācin (Arjuna)
सव्यसाचिनः:
TypeNoun
Rootसव्यसाचिन् (प्रातिपदिक)
FormMasculine, Genitive, Singular
कुण्डलेthe two earrings
कुण्डले:
Karma
TypeNoun
Rootकुण्डल (प्रातिपदिक)
FormNeuter, Accusative, Dual
कवचम्armor
कवचम्:
Karma
TypeNoun
Rootकवच (प्रातिपदिक)
FormNeuter, Accusative, Singular
and
:
TypeIndeclinable
Rootच (अव्यय)
एवindeed/just
एव:
TypeIndeclinable
Rootएव (अव्यय)
कर्णस्यof Karṇa
कर्णस्य:
TypeNoun
Rootकर्ण (प्रातिपदिक)
FormMasculine, Genitive, Singular
अपहरिष्यतिwill take away/steal
अपहरिष्यति:
TypeVerb
Rootअप-हृ (धातु)
FormSimple Future (लृट्), 3rd, Singular, Parasmaipada

वैशम्पायन उवाच

V
Vaiśampāyana
I
Indra
A
Arjuna (Savyasācin)
K
Karṇa
V
Vajra (thunderbolt)
K
Kuṇḍala (earrings)
K
Kavaca (armor)

Educational Q&A

The verse highlights a tension within dharma: even a protective motive (saving Arjuna) can lead to ethically questionable means (deception and dispossession). It invites reflection on whether ends justify means, especially when power—here divine power—acts with partiality in human conflict.

Vaiśampāyana foretells that Indra, to safeguard his son Arjuna, will use a ruse to obtain Karṇa’s divine earrings and inborn armor—items that make Karṇa nearly invulnerable—thereby reducing Karṇa’s advantage ahead of the great war.