“This new rope also was short by a measurement of two fingers, and when another rope was joined to it, it was still two fingers too short. As many ropes as she joined, all of them failed; their shortness could not be overcome.” (Shrimad Bhagavatam, 10.9.16)

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यदासीत्तदपि न्यूनं तेनान्यदपि सन्दधे ।
तदपि द्‌व्यङ्गुलं न्यूनं यद् यदादत्त बन्धनम् ॥

yadāsīt tad api nyūnaṁ
tenānyad api sandadhe
tad api dvy-aṅgulaṁ nyūnaṁ
yad yad ādatta bandhanam

1. Duryodhana

It is like showing Dracula the cross. Like the person in false garb finally revealing themselves, against their better judgment. Like the spy amidst the ranks who finally gives up the game, showing their allegiance to the opposing side.

This is essentially what took place with the leader of the Kauravas, as described in the Mahabharata history. Shri Krishna wanted to avoid war. He tried one last time for peace. He knew it was a futile effort, but following etiquette and proper protocol sets a good example for others to follow.

यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जनः ।
स यत्प्रमाणं कुरुते लोकस्तदनुवर्तते ॥

yad yad ācarati śreṣṭhas
tat tad evetaro janaḥ
sa yat pramāṇaṁ kurute
lokas tad anuvartate

“Whatever action is performed by a great man, common men follow in his footsteps. And whatever standards he sets by exemplary acts, all the world pursues.” (Lord Krishna, Bhagavad-gita, 3.21)

Literally, anything would do. Any sort of gesture from Duryodhana would satisfy the other side, the Pandavas. Even if a few villages were offered as a token recognition of the right to land belonging to Yudhishthira and the four brothers.

Duryodhana pretended to be interested. In the beginning, he attempted to show proper decorum. But that did not last long. In the end, he hatched up a scheme to have the emissary bound. Bind Shri Krishna so that the Pandavas would lose their will. Their greatest well-wisher would be under the control of the enemy, and so that image would symbolize their fate in the upcoming war, if it should ever begin.

Like the staunchest atheist receiving the visual evidence they have long since insisted upon, Duryodhana got to see a version of the universal form. If he wanted to bind Krishna, then first try to find enough rope to go around the heavens, the stars, the solar system, and everything else that could be physically imagined.

Try to get that under control and you would be all set. No one would get in your way, either. No dishonesty to the proposal. If you can accomplish what is being asked, you win. You will get your way.

Even this vision did not dissuade Duryodhana from adharma. The leader of the Kauravas was not going to relinquish that which he had stolen. He tried his version of the modern-day practice of jailing political opponents, but he was barking up the wrong tree. War would have to settle the score, and Krishna would be there guiding the leading fighter for the Pandavas, taking a seat directly on the chariot of victory.

2. Mother Yashoda

This incident occurred during the childhood years of Shri Krishna. In the sacred land of Vrindavana, part of otherwise innocent play, Krishna managed to catch the parental attention of Yashoda. She had to tend to something briefly in the kitchen, and this decision made young Krishna so upset that He broke a pot of yogurt in anger.

Yashoda then chased Him around. The mother threatened the child with a whipping stick. When she finally caught Krishna, she thought it best to tie Him to a mortar. At least keep Him in one place, where she would not have to worry about Him running around and causing more trouble.

In this interaction, Krishna did not need to show the universal form or anything like it. He exhibited His vibhuti through the wonder of adjoining ropes always too short in length. No matter how many ropes Yashoda put together, she could never get them around Krishna.

Eventually, the other gopis saw what was happening. Including Yashoda, they all smiled and took joy in the fun. This shows the underlying mood to the interaction. Yashoda was not really trying to punish Krishna. This was merely another episode showing her maternal affection, which was inexhaustible and undiminishing.

Unlike with Duryodhana, Krishna finally agreed to be bound. He was never subject to any outside force. He did not succumb to a superior party. Rather, there was no harm in allowing Yashoda to proceed. The devotee is not trying to compete with Krishna. They are not envious of Him, and so they are eligible to be blessed in these ways.

श्री-भगवान् उवाच
इदं तु ते गुह्यतमं
प्रवक्ष्याम्य् अनसूयवे
ज्ञानं विज्ञान-सहितं
यज् ज्ञात्वा मोक्ष्यसे ऽशुभात्

śrī-bhagavān uvāca
idaṁ tu te guhyatamaṁ
pravakṣyāmy anasūyave
jñānaṁ vijñāna-sahitaṁ
yaj jñātvā mokṣyase ‘śubhāt

“The Supreme Lord said: My dear Arjuna, because you are never envious of Me, I shall impart to you this most secret wisdom, knowing which you shall be relieved of the miseries of material existence.” (Bhagavad-gita, 9.1)

Because Arjuna was not envious of Krishna, he was eligible for direct intervention. Krishna not only guided that greatest of bow warriors to victory, but He also shared the science of self-realization. The two did not retreat to a classroom. They did not find a schoolhouse or a secluded place. The transfer of knowledge took place on that very battlefield, moments prior to the war that Krishna had tried to avoid.

In Closing:

A wonderous image found,
When attempt to have bound.

That emissary first kindly receiving,
But Duryodhana always deceiving.

First find enough rope to impose,
For entire universe to enclose.

But for Yashoda kindly agreeing,
Since devotional love endearing.

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