The dialogue unique.

Mucukunda: Who may you be arrived in the mountain cave roaming about in the forest with your tender feet as the petals of lotus.
The Glorious Lord said: My descents exploits and appellations o beloved one number thousands and cannot actually be counted even by me. because of their being infinite. Some one might have at one time been able through many lives to count the particles of dust on the earth, but one can never reckon my excellence's exploits and names or even my descents. The greatest sages cannot reach the end of my descents relating to the past present or future if they enumerate them in order. Nevertheless o beloved monarch hear from me as I tell you of these relating to the present day. Prayed to of yore by Brahman for the vindication of virtue and the extermination of demons that were proving a burden to the earth, I have appeared in the house of Anakadundhubi (Vasudeva) in the race of Yadu. They call me by the name of Vasudeva because of my being the most distinguished son of Vasudeva. The demon Kalanemi born as Kamsa has been killed by me as well as Pralamba and other enemies of the righteous and this yavana has been burnt to ashes by me through your fiery eyes.
Being repeatedly entreated by you I have come to this cave for the purpose of showering my grace on you fond as I am of my devotees, Royal sage I shall confer on you all your desired objects.
Mucukunda prayed: Deluded by your maya and blind to the reality the creature man appearing now as male and now as female does not worship you, but remains attached to the house which is the source of misery in search of happiness of which it is ever deprived. Having somehow secured without effort birth which is difficult to attain in this land of Bharata varsha as a human being sound of body and mind, man does not take refuge in your lotus feet, his mind being set on the pleasures of senses which is unreal he remains sunk in household life and is unable to get out of it, remaining attached to wife children treasure and lands and so on. When he performs virtuous actions and when the end of the cycle of birth and death in the case of a soul undergoing transmigration is in sight then alone his meeting with some saint takes place and devotion to you is engendered. A great unique favour has been done to me by you O Lord. The shackles of sovereignty have fallen off my feet without any effort on my part. I do not covet any boon other than service to your feet which is the highest blessing worth coveting in the eyes of those who have nothing to call thy own.
O Hari what wise man would ask a boon which is calculated to bind the soul. Therefore rejecting O Lord all blessings associated with the qualities of Sattva Rajas and Tamas I seek for protection. Protect me O Lord.
The Lord says being reborn as a Brahmana most friendly to all created beings in your next incarnation O Mucukunda you will surely attain to me the absolute.

Muchakunda.

Though he met and spoke to the Lord Krishna ne was promised moksha only in his next birth as a Brahamana.

Muchukunda, son of King Mandhata, and brother of equally illustrious Ambarisha was born in the Ikshvaku dynasty.^[1] Ikshvaku dynasty is also known as Suryavamsha. 

Once, in a battle, the deities were defeated by the asuras. Tormented by arrows, they sought help from king Muchukunda. King Muchukunda agreed to help them and fought against the asuras for a long time.^[2]Since the deities did not have an able commander, king Muchukunda protected them against the onslaught by asuras, until the deities got an able commander like Kartikeya, the son of Lord Shiva. Then Indra said to the king Muchukunda, "O king, we, the deities are indebted to you for the help and protection which you have given us, by sacrificing your own family life. Here in the heaven, one second equals one year of the earth and you had fought with asuras for one year of heaven . Since, it has been a long time, there is no sign of your kingdom and family because it has been destroyed with the passage of time. We are happy and pleased with you, so ask for any boon except Moksha (liberation) because Moksha (liberation) is beyond our capacities".

Muchkunda asks Indra for a boon to sleep. While fighting on the side of the deities, King Muchukunda did not get an opportunity to sleep even for a moment. Now, since his responsibilities were over, overcome by tiredness, he was feeling very sleepy. So, he said, "O King of the deities, I want to sleep. Anyone who dares to disturb my sleep should get burnt to ashes immediately".

Indra said, "So be it, go to the earth and enjoy your sleep, one who awakens you would be reduced to ashes".

After this, King Muchukunda descended to earth and selected a cave on a hill, where he could sleep undisturbed. The hills and the cave where Muchukunda rested is located to Mount Girnar in the state of Gujarat, or Ananthagiri hills in the state of Telangana.

Kalayavan the great Yavana warrior king, was killed by Muchukunda's gaze in the Indian epic Mahābhārata.

Kalayavan was undefeated and unmatched in battle due to a boon, but he was also merciless and cruel. He learns that Krishna is the only person who can defeat him in battle and accepting this challenge sets out to invade Krishna's kingdom, Mathura. When the two armies faced each other in battle, Krishna dismounts from his chariot and starts walking away, followed by Kalayavan. After a long time Krishna, followed by Kalayavan, enters a dark cave. In this cave Muchukunda was sleeping since the time he was blessed by king of deities.

The person on whom Muchkunda's gaze falls is doomed to instantaneous death. Kalayavan in a fit of anger and unable to see in the dark attacks Muchukunda mistaking him to be Krishna. When Muchkunda opens his eyes, his gaze falls on Kalayavan who is immediately burnt to death.

According to Hindu mythology, Muchukunda was an ancestor of Sri Rama, who belonged to Treta Yuga. Sri Krishna appears towards the end of Dwapara Yuga. So, Muchukunda is asleep for a long time. When he finally woke up, he was delighted to see Lord Sri Krishna. Sri Krishna advised him to perform Tapas to cleanse the accumulated sins, to attain Moksha (liberation). After meeting with Lord, Muchukunda set out of the cave. And the story narrates that he was astonished to see all creatures had shrunken in size over time while he rested in cave, indicating long ages gone by. Muchukunda then went north to Gandamadana Mountain and from there to Badrika Ashrama for doing penance.

the vow

After Kamsa had been killed theLord made his maternal uncle Ugrasena the king of the Yadus, calling back from the various quarters all its Kings men and relations the Yadus. the Vrsnis, the Andhakas, the Madhus the Dasarhas, the Kukuras and others who had fled through fear of Kamsa, consoling them and bestowing them with riches restored them in their own houses duly honored. Nanda too was consoled and requested to return to Vraja after being gratified by the two brothers in a right manner.
Vasudeva then with the guidance of the priest Garga ordained the performance of the investiture ceremony conferring on Krishna and Balarama the  samskara of Dwaja (the twice born) The two brothers thereupon embarked on the vow of celibacy.
The Vow of celibacy actually consists of three vows successfully entered into by a religious student belonging to the twice born classes. The first of them known by the name of Gayatra is of three days duration and is undertaken as a preparation for learning the holy Gayatri Mantra. this is followed by the second vow known by the name of Prajapatya which extends to the time of commencing the study of the Vedas and this is followed by the third Brahma vow which lasts till the end of vedic study.
Krishna and Balrama finished the full in 64 days staying with their guru and returned at the end of that time fulfilling their Gurus Dakshina in the Form of returning to their Guru his long lost son from the kingdom of Yama.

to be continued.

m s d s

 Suddhamukhari       Mela 1    rupakam
Muraharena Mukundena Kesavena Rakshitoham
Purandaradi Pujita Munipungava sannutena
Paramabhagavata pranata prasiddha guruguhanutena
parama suddhamukhari Raga Toshitena varena muraharena.

Bhinnapancamam    mela 3     adi.

Matsyavatara mamava madhusudana guruguhadinuta matsyavatara
matsyakurmadi dasavatara madhurya sudhakara dayakara
vatsala vivahakarana subhakara sarangadhara 
Bhinna panchama priyakara matsya.

Vasanta bhairavi     mela 4   Tisratriputa

Prasanna venkatesvaram bhajare
Vati vasantabhairavinutam sri prasanna
prasiddha tanjanagarasthitam prabala guruguha vadyamadyam
Vasishtha vamadeva viditam vara alamelu mangasritam
rashika sekharam krpakaram rakshita bhakta anandakaram prasanna...

Gaulipantu     mela 15     triputa

Krshnananda Mukunda murare krupamkuru kesava saurehare 
Trshnarahita gopijana vallabha trihnarahita gopijana vallabha
trivikrama narayana vasudeva govinda padmanabha
yadavavamsa payonidhi chandra yamalarjunadi bhanjanopendra 
madhava mamava vinata vidhindra mayatita karma sundara.

Lalita        Mela 15      Roopakam

Hiranmayim Lakshmim sada bhajami
Hinamanauasrayam tyajami  Hiranmayim....

Ciratara sampatpradam kshirambudhi tanayam
Harivakshasthalalayam harinim caranakisalayam
Karakamaladhrta kuvalayam marakata manivacayam hiranmayim...

Svetadvipavasinim sri kamalambikamparam
Bhuta bhavyavilasinim bhuta bhavya vilasinim
Bhusura pujitamvaramMavarambhamalinim girijamtam indiram
Sitakirananibhavadanam sritacintamani sadanam
pitavasanam guruguha matvlakantamlalitam hiranmayim.

Mangalakaisiki      mela 15    Tripta

Sri Bhargavi bhadramme disatu sri ranga dhamesvari sri bhargavi....
savbhagyalakshmi satatam mamavatu sakalalokajanani vishnumohini sri bhargavi....
Madana guru manini mamamanasi tishthatu 
madkara vijaya mangalakaisikanivasatu
sadanamadhye maha lakshmi sada viharatu 
samajakumbha snaptta vijayatu
padana yanananakaranasini 
parama purusha hari pranayini
vadana kamala guruguha dharanivaranuta ranga natharamani  sri bhargavi....,

Brindavani      mela 22       Rupakam

Saundra raja masraye gaja
Brndavana saranga varada rajam (saundara...

Nandanandana rajam nagapattana rajam
suravinutamahirajamSundara rama rajam
Mandasmita mukhambujam mandhara karambujam
Nandakara nayanambujam sundaratara padambujam  (saundara...

Ambarishadi viditamanadi guruguha muditam
Ambugasanadinutam amareshadi sannutam
Ambudhi garva nigraham amrta jada duhjapaham
Kambuvidambana kantham khandikrta dasakantham
Tumburanuta srikantham durita paha vaikuntham (sundararaja...

Two songs in
Sankarabaranam  mela 29   Tisra ekam
1.
Mucukunda varada thyagaraja sundara kara  padara
Vind a sarasa mandahasa vedana jaya vibho
Mukunda pujitanga dhavata sundaratara nandisa
Nandita sara brunda vandita guruguha guro.

2.
Maya citkala jaya rama mangalakara ranga ramani
Mara janani vishnu jaye Ehi sriyam abjamalini
drsya visva vilase dehi varalakshmi sundariDipyamana pada tale padme divyalejamayi
rakshamam Ranjani devata pujita sriguru guhe..

Dasavatara ragamalika  Rupakam
1.Nata
Madhavomam patu matsyavataro
vedasteya dushtaharo vedadi rakshanah sri (madhavo..

2. Gaula
Govindam namamyahan guruguhanuta kurmavataram
devarajadi pujitam divyamrta pradam

3. Sriragam
Sridharena rakshitoham bhumipala sukarena
nita devopakarena haryasura hati nipunena

4. arabhi
Narasimmaya namaste prahlada prathitaya
hiranya pranahasaya harihayadi vanditaya

5. Varali
Vamanadanyam najaneham naravara rupinah
Sukra balirajadi srutuna prabodhino.

6. Kedaram
Parasuramasya dasoham sitapatim sarangalasya
Kshatriya kula bhikarasya jamadagnirshi putrasya

7. Vasanta
Ramacandra svamini bhaktim karomi
dasaratha sukumaratmani dasavadana bhanjanatmani

8. Surati
Balarama mam kalaya bhogisadi svdaramu
raliganananda mukundadisada lola

9. Saurashtram
Sri krshnam bhajare citta Sri rukmini patim
Sisupala kamsrdiharam pandvadi rakshita varam

10. Madhyamavati.
Keliyuga varavenkatesam khala samuhatrata suresam
alamelu mangesam acyutadim bhajehamanisam.

Karma alone.

Every created being isa slave to its nature and follows its own natural disposition. The whole of this creation including gods demons and human beings have their beginning in nature. By the force of Karma the soul takes diverse corporeal forms high and low and quits them. Karma alone appears in the form of an enemy, a friend or a neutral and karma alone is our preceptor and almighty Lord. thus says Lord Krishna in the Maha Bhagavada purana. Therefore sticking to the varana and ashrama determined by ones own nature and performing one own duty one should duly worship Karma alone. In fact that alone is one's deity by which one lives happily in this world. Depending on a particular deity he who worships another does not derive happiness from the latter any more than an unchaste woman who loves a paramour.
A Brahmana should live by the Vedas a Kshatriya by protecting the Land A Vaisya by Varta (4 kinds agriculture, commerce rearing the bovine race and usury) a Sudra should live by service.

One episode many lessons.

Listening to the narrative of the Lord again and again you lend it a new charm,  to a loving pupil the preceptor sometimes shares even the hidden treasure so willingly. comparing it to the topic of a young woman to an assembly of gallants the story of Sri Krishna appears quiet new to a devout who is already a devotee of the Lord in Thought Word and Deed.
A simple meal shared with the Lord What a sight it might have been seated together in a number circles round Krishna all facing him with blooming eyes the radiant sight a wonder to the beholder. The cowherd boys some using either petals or large leaves or barks or fruits for plate their mid day meal spread before them each describing the exquisite taste of his meal laughing and enjoying. beholding the Lord bearing the flute between his belly and lion cloth on the right side and his cane and horn under the left arm pit the Lord look radiant for they could not take their eyes off him for he was holding in his right hand the fist full of rice with curd and also a pickle stuck between his fingers. 
The calves who were grazing near by on the lush grass were no where to be seen the cowherd boys looked frightened but the Lord assured them that he would soon get the calves back. 
With the morsel of food still in his hand the Lord went a hunting for the missing calves into the mountain caves not finding the calves there he returns to find the cowherds also missing. He of course knows what has happened and Lord then to delight the mothers of the cowherd boys the Lord through his maya takes the form of all his friends the same size with the same accompaniments of horn flutes whistles and what not the little boys carried in their pockets, he also takes the form of all the calves etc. returning to their homes with the exact no of their cattle and running home to meet their parents. The parents too welcome the children as if long lost with so much affection this goes on for one full year. A few days before the end of the year Balarama is wonder struck at the great bonding and happiness between the people of Vraja and realizing that it is Lord Krishna his brother in all the forms. 
At the end of a year which is one day for Brahma he comes to watch what has been happening in Vraja Bhoomi and is wonder struck to see Krishna as usual playing with his mates the calf grazing near by he doubts if this is the real scene or the one at his place where he has put all the boys and calves to sleep, then suddenly a thick black cloud appears which covers the whole space and Brahma gets to view the many numbers (one for each cowherd boy and calf) of Lord Krishna with four hands dressed exactly as he his with Pitambara flute Koustuba peacock feather conch and disc etc wisdom dawns on him and he realizes his fault he falls at the Lords feet asking forgiveness and he then beholds the lord with the Morsel of curd rice in his hand with the pickle struck between his fingers the boys all come back and the game comes to an end each having learned his lessons Brahma extolling the Lord in faltering voice and trembling body. Reading and imagining the above itself is an experience worth a blessing. 

chanting.

Vedas reflect the original ultimate sound — eternal, all-pervading and indestructible. Vedic mantras are not only rich in meaning, but also in sound, something that is acquired from oral tradition. The sound of mantras reaches our ears in two ways: as vibration of ether and as vibration of air.

Vibration of ether can only be realised by one whose body’s internal vibration bears the unstruck sound (anahata-nada). The second kind of sound is produced from vibrations in the air.

It is audible and is realised by the chanter of Vedic mantras at the vaikhari stage resulting in a struck sound (ahata-nada), and by those who listen to the same due to the eternal vibrative power of throbbing in chanting. Such chanting has the power to heal.

The four main groups of Vedic texts are the Rig, Yajur, Sama and Atharva Vedas. Each of them has different sakhas, recensions, of which many are extinct. In Patanjali’s time, there were a total of 1,131recensions.

Today, only 13 remain, and among them, some oral traditions have been lost. Seven musical notes of the Samaveda — sadja, gandhara, madhyama, paricama, dhaivata and nisada — remain latent in other Vedas among the three accents.

The science of music evolved from the Samaveda whose chanting tradition has to be preserved intact as it is the source of Indian music. In the performing arts, the Vedas are connected vividly as pathya, recitation, from the Rigveda; gita, music, from the Samaveda; abhinaya, acting, from the Yajurveda; and rasa, aesthetic sentiment, from the Atharvaveda.