Kandu

In ancient times, Kandu Maharṣi performed intense tapas from his childhood. He established his āśrama on the banks of the Gautamī river. The Purāṇas have no mention of his parents or his lineage. The Gautamī refers to the region of Andhra Pradesh, as there is still a village named after him in the Godāvarī area. A sacred site exists there even today.

Early Life and Family

Kandu Maharṣi performed his tapas in complete solitude. His hermitage remained utterly silent and deserted. Even birds and animals did not frequent the area. Throughout the year, it was always spring in his āśrama. He performed an extraordinary tapas. No one knew why he was performing tapas—whether it was for mokṣa, Indra’s position, sovereignty, vairāgya, or jñāna. His goal remained hidden.

Indra became anxious and wanted to test him. He decided to send the celestial apsaras named Pramlocā. But Pramlocā hesitated, saying, “I have heard of this muni’s tapas. Many apsaras have tried to disturb tapas and ended up cursed and suffering. Do not send me for this task.” But Indra did not listen. He said, “You are not like Rambhā or others. I grant you special beauty, power, and radiance. I command you—go.”

With the boon of beauty given by Indra, Pramlocā went to the hermitage of Kandu. Because Kandu Maharṣi had been in total isolation, as soon as he saw her, his mind melted with desire. They became a couple. A long time passed as they stayed together in union. Pramlocā’s mission was complete—his tapas was broken. But Kandu became deeply attached to her. She, however, knew she must return to Indra’s world, or she would be cursed or punished. Yet she hesitated to leave him, fearing he might punish her if she revealed the truth.

Kandu, through his yogic vision, understood the reality. He realized she had been sent by Indra to disturb his tapas. He told her, “I know the trick that Indra played on me. You are not at fault. Leave this place at once. Otherwise, I will reduce you to ashes. You have given me pleasure all these years, and I have been bound by you. For this, I express my gratitude and forgive you. Now go.”

Pramlocā trembled, fell at his feet, and took leave. She departed via the path of the sky. But when she left, the brilliance of Kandu Maharṣi had already passed into her womb. She immediately gave birth to a daughter there itself. According to the Viṣṇu Purāṇa, while Kandu Maharṣi was with Pramlocā, 900 years, 6 months, and 3 days had passed without his knowledge. When Pramlocā told him this, he became enraged. After obtaining his permission, she returned to heaven. Out of fear of his curse, her perspiration became a child in her womb. The trees accepted and nurtured the child. That daughter was named Māriṣā. Māriṣā was later married to Pracetas. From Māriṣā and Pracetas, Dakṣa Prajāpati was born.

Kandu Maharṣi also eventually had a son. When the boy was sixteen years old, he died, burned in a forest fire. In anger, Kandu cursed the entire forest, turning it into a desert. No water remained there. According to the Kiṣkindhā Kāṇḍa of the Rāmāyaṇa, Hanumān and his followers once saw this dry land.

Śrī Rāma after completing the war, returned to Ayodhyā. Among the ṛṣis who came to meet him—along with Agastya and Vālmīki—Kandu Maharṣi also came from the south, as mentioned in the Uttara Rāmāyaṇa. He is also referred to as Kandhu in some versions.

Kandu’s Tapas at Puṣkarakṣetra

From there, Kandu Maharṣi went to Puṣkarakṣetra on the banks of the Gomati river, where Bhṛgu and other sages had performed tapas. There, he meditated deeply on Brahman with great concentration. Nārāyaṇa appeared before him and asked what boon he desired.

Kandu replied, “O Supreme Being! You are the architect of the universe, Śambhu, Vṛṣākapi, Śaṅkara, and Uśanas. You are the embodiment of Satya, Japa, and Tapas. You are Āditya, Oṅkāra, and the life-force itself. You are the personification of the Ṛg Veda, Sāma Veda, and Atharva Veda. You are the Supreme Ātman. You dwell in ten fingers’ space, and you are the origin of both mortal and immortal sound. All worlds are born from you. You pervade the five elements.”

Kandu further praised him, saying, “You dwell in nine parts of the heavens and sky, and in four parts on Earth—specifically in the Puruṣottama Kṣetra. In the ether, in the elements, in the twenty-four tattvas, you are present.”

Pleased with this, Viṣṇu asked Kandu to request a boon. Kandu said, “O Mahātmā! Grant me liberation from this vast, difficult, and sorrowful saṁsāra, this endless ocean of worldly life. Bestow mokṣa upon me. I need nothing else.”

Viṣṇu responded, “So be it! You have already conquered your internal enemies. Liberation is already within your grasp. You are only asking this as a formality. Seeing the intensity of your tapas, I appeared to grant you a boon. Since you seek only mokṣa and nothing else, you are already liberated. You are a jīvanmukta.”

This is recorded in the Brahma Purāna

The Meaning of Brahmapāra Japa

Kandu, during his tapas, performed Brahmapāra Japa. What does that mean? Brahmapāra Japa is the contemplation of the Supreme Brahman that transcends even the cosmos created by Brahmā.

In the Gāyatrī mantra, the fourth pāda is परो रजसि सावदोम् (Paro Rajasi Sāvadoṃ). This refers to that reality which is beyond Rajas (activity). It represents the pure, transcendental tattva. Reciting this is the core of Brahmapāra upāsana. Commentators have elaborated on this. Reciting the fourth pāda of the Gāyatrī is considered Brahmapāra Japa.

All is caused by the Supreme Being. He is the doer, the deed, the process, and the result. He is the enjoyer. Like a thread in pearls, he pervades all. He is the Bhagavān, the Father, the universal being. He is immutable, eternal, and unborn. Though he pervades everything, he remains unattached. He is Brahman, the imperishable, the Purṣottama. Through his grace, all attachments and defects are destroyed.

This is described in the Brahma Purāṇa (Kandu Upākhyāna, Chapter 178). By this stotra, Kandu attained the supreme abode. Mahāviṣṇu declared, “My devotees, whether of any caste, or even women, can attain the highest siddhi.”

By one’s vision and practice, mokṣa comes. But it affects only the person who practices it. Those who chant this mantra receive the Bhagavān’s grace and attain the supreme state. It is not Satva or Rajas—it is beyond all guṇas. It is Parorajasi.

People desire many things. For example, they desire the welfare of all beings. But for such desires, ordinary yajñas are not sufficient. Only by offering actions to the Supreme Being do they attain infinite fruit. All actions must be offered to the Bhagavān—that is the conclusion of the Upaniṣads.