Devala
Devala Maharṣi is one of the great sages of Sanātana Dharma, revered for his deep tapas, profound spiritual wisdom, and contribution to Dharmaśāstra. His life is an exemplary blend of austerity, humility, compassion, and cosmic responsibility. Mentioned in texts like the Mahābhārata and Brahmavaivarta Purāṇa, Devala Maharṣi stands as a symbol of the integration of tapas (penance), jñāna (knowledge), and yoga (spiritual realization). The history of Devala Maharṣi traces his lineage from the Prajāpatis, detailing his role as a transmitter of Vyāsa’s Mahābhārata, his steadfast commitment to tapas even after self-realization, and his encounters with other sages like Jaigīṣavya. His life also includes significant interactions with celestial beings such as Hūhū Gandharva and Rambhā, where his actions demonstrate both discipline and compassion. Through such events, Devala exemplifies the path of a true yogi—one who remains detached from ego, desires, and pride. Devala Maharṣi’s life reveals the profound Vedic ideals of renunciation, service, humility, and spiritual fulfillment, providing timeless guidance for seekers on the path of dharma and liberation.
Birth and Early Life
In ancient times, there was a Manu named Devudu. His son was Prajāpati, who married seven women: Dhūma, Brahmavidyā, Manasvini, Rati, Śvāna, Śāṇḍili, and Prabhāta. Through these wives, he begot eight sons: Dharuḍu, Dhruva, Soma, Ahuḍu, Anila, Agni, Pratyūṣa, and Prabhāsa. These eight sons are known as the Aṣṭa Vasus.
वसतीति वसवः
vasatīti vasavaḥवसतीति = vasati iti (He who resides, thus called)
वसवः = vasavaḥ (the Vasus)
The term Vasu signifies “those who always exist”, meaning, they reside permanently and are indestructible. Even if there is destruction in the divine realms, the Vasus continue to exist eternally. Among the Aṣṭa Vasus, Bhīṣma is known as one who was born under a curse.
Brahmā (not the Brahmā who was born from the lotus of Bhagavān Viṣṇu’s navel) was one of the sons of Prajāpati. From his wife Prabhāta, a son named Pratyūṣa was born. Pratyūṣa had two sons: the elder was Devala, and the younger was Vibhu. Devala was of dark complexion and was also known as Asita. (In the Brahmavaivarta Purāṇa, it is mentioned that he was the son of Asita Muni.)
At the age of ten, Devala’s father Prajāpati took him to Vyāsa Maharṣi and requested that he teach the boy spiritual wisdom. Devala served Vyāsa with great devotion and became worthy of his grace. Devala was a great Tapasvin, a Brahmacarya Dīkṣita, and a profound Purāṇika. Vyāsa instructed him to recite and spread the Mahābhārata, to observe how he interpreted its meaning and conveyed it sweetly. Impressed by his abilities, Vyāsa assigned him the task of propagating the Mahābhārata.
Hospitality to Jaigīṣavya Muni
Devala Maharṣi, known for his austerity and steadfastness in truth, once hosted the sage Jaigīṣavya at his āśrama. When Jaigīṣavya requested to perform tapas there, Devala welcomed him warmly, serving him food and fruits with great devotion. Hosting a worthy guest is not easily obtained. True hospitality is rare and, when practiced with knowledge of its secret, can eradicate poverty from the land. Devala served Jaigīṣavya with unwavering commitment, even as years passed.
Over time, Devala developed curiosity about Jaigīṣavya’s powers. Although Jaigīṣavya lived silently, accepted food without comments, and never praised or blamed Devala, Devala wished to test his abilities. Using his tapas, Devala travelled through the sky to the ocean to bathe. Yet, at the ocean’s shore, he saw Jaigīṣavya already there, bathing. Returning to his āśrama, he found Jaigīṣavya seated silently in meditation. Intrigued, Devala ascended to various lokas—Siddhaloka, Pitṛloka, Yamaloka, Somaloka, Agniloka, Tapoloka, Mitrāvaruṇaloka, Ādityaloka, Rudraloka, Vasuloka, Bṛhaspatiloka, Goloka, Pativratāloka, Satyaloka—yet everywhere he went, Jaigīṣavya was already present, being worshipped.
Eventually, the Siddhapuruṣas revealed to Devala that Jaigīṣavya was a Yogeśvara, a permanent resident of Brahmaloka, and that his presence at Devala’s āśrama was a blessing. Devala returned to his āśrama and bowed to Jaigīṣavya. He requested instruction on Sannyāsa Yoga and Mokṣa Dharma. Jaigīṣavya, breaking his vow of silence, explained that Devala was also a great yogi and tapasvin. As a result of his hospitality, all of Jaigīṣavya’s powers had transferred to Devala. At that time, Devala’s Pitṛdevatas appeared and requested that he not renounce the world without producing progeny. Devala agreed to their request and decided to dedicate the fruits of his austerities to his ancestors, fulfilling their desires. This means that Devala Maharṣi, in the spirit of complete renunciation, did not even carry the fruits of his Tapas with him. He dedicated all his penance to the Pitṛdevatas (ancestral deities), who gladly accepted it. In this way, by the grace of Jaigīṣavya, Devala became a true Sannyāsi, perfectly detached from all possessions and merits.
The deities were immensely pleased with Devala’s attainment of supreme knowledge. At that time, as Bṛhaspati and the other deities, along with many sages, were singing his praises, the sage Gālava arrived at the assembly. Gālava criticized, saying, “This Jaigīṣavya is certainly a Yogeśvara (Bhagavān of Yoga), but he is not a Tapasvin (ascetic). Through his Yogic powers, he may have traveled to various lokas (realms), but how can he be called a true ascetic? It is because of witnessing his Yogic abilities that Devala has been deceived into taking Sannyāsa.”
Gālava’s statement introduced a moment of contention, but the deities knew the deeper truth. At that time, Bṛhaspati and the deities said, “Those who possess Tapas (austerity), Jñāna (knowledge), and Yoga (spiritual discipline) are eligible for Mokṣa (liberation). But one who has only Tapas without Jñāna, or only Jñāna without Tapas, or only Yoga without the other two, is not qualified for Mokṣa. The words spoken by Gālava are meaningless. Both Jaigīṣavya and Devala possess all three—Tapas, Jñāna, and Yoga. Therefore, there is no need for any doubt; they are indeed worthy of liberation. The Yogic powers they possess are natural extensions of their spiritual knowledge. These powers are their natural wealth, but they have not misused them. Due to their wisdom, they have restrained from employing these powers for worldly gains. They performed Tapas, attained Yogic siddhis, and yet chose not to exploit them. Because of this, they have attained a perfect synthesis of Tapas, Jñāna, and Yoga, making them fully qualified for Mokṣa. Moreover, those who follow their path will also become eligible for Mokṣa. Such followers too shall attain liberation.”
After clarifying this, the deities departed for Svargaloka. Following this, Devala, with the blessings and permission of Jaigīṣavya, embraced the life of a Sannyāsi. He renounced worldly ties, departed from that place, and went to the banks of the Sindhu River, where he continued his penance, aspiring for ultimate liberation. Jaigīṣavya instructed Devala on the supreme virtues of forgiveness, humility, and detachment from praise and blame. He taught that maintaining śīla (virtue) is more important than any external austerity. Accepting insult as amṛta and avoiding pride even when praised are essential for spiritual growth. Even sages with great powers must guard their inner humility, lest they fall into pride. This was taught to Devala as the path to true mokṣa.
Gajendra Mokṣa
Among the Gandharvas, there were two named Hāhā and Hūhū. One day, while Devala Maharṣi was performing his bath in the river, Hūhū Gandharva was also there, joyfully engaging in water sports with his beloved companions. At that time, Hūhū was enjoying the fruits of great puṇya (merit) and living a life of health and happiness in his youth. As Devala immersed himself in his snāna (ritual bath) and dhyāna (meditation), he appeared to Hūhū like an innocent brāhmaṇa. With a mischievous intent to startle him, Hūhū approached from beneath the water and pulled on Devala’s leg.
Enraged by this behavior, Devala cursed him, saying: “Only a crocodile pulls at someone’s leg while they are in the water. In your next birth, you will become a crocodile and suffer severe distress. Because of the sin you have committed now, you will experience near-death agony in that life.” Sages give curses not out of anger alone but in alignment with cosmic law. According to the nature of one’s sin, they bestow a body appropriate to that karma. In this incident, since such conduct is like that of a crocodile, Devala Maharṣi declared that Hūhū would be born as one.
After receiving the curse, Hūhū realized his mistake. Filled with remorse, he prayed to Devala, saying: “I have committed a great sin out of thoughtless playfulness. Your curse is just. Please grant me a path to redemption.” Moved by compassion, Devala said: “I forgive you. In fact, I wish to offer you a great boon along with this curse. In your next life, as a crocodile, you will seize an elephant. By the grace of Śrī Mahāviṣṇu, that crocodile form will be destroyed. Dying at His hands will become your gateway to Mokṣa (liberation). When you, as a crocodile, die in the hands of an elephant, no spiritual benefit would come from that alone. However, this elephant will be a Viṣṇu-bhakta, who will cry out for divine protection. In response, Bhagavān Viṣṇu will descend and use His Sudarśana Chakra to liberate both the elephant and you. You will attain Vaikuṇṭha Prāpti (entry into Vaikuṇṭha), and my curse will become the cause of your ultimate salvation.”
This was not merely a curse but a profound anugraha (blessing) in disguise. It was due to Devala Maharṣi’s intervention that the Gandharva was destined to attain such divine grace. Without this event, such a path to Bhagavad-anugraha would not have come to Hūhū. Devala Maharṣi’s spiritual prowess was so great that he could transform even a curse into a gateway to Mokṣa. In fact, the crocodile in the famous Gajendra Mokṣa episode is none other than this very Hūhū Gandharva, who later caught hold of Gajarāja (the king of elephants). Ultimately, he was liberated by Śrī Mahāviṣṇu through the Sudarśana Chakra.
Encounter with Rambhā and the Lesson on Inner Beauty
Once, the celestial maiden Rambhā, without being sent by Indra, visited Devala’s āśrama intending to test him. Motivated by curiosity and a desire to tempt the sage, she descended to Devala’s āśrama while he was immersed in deep yogic meditation. Approaching him, Rambhā expressed that she had developed profound affection for him upon witnessing his intense penance and desired that he accept her. Devala, however, replied in a manner reflecting complete detachment. He saw himself as a humble brāhmaṇa, quietly engaged in penance in some remote corner of the world, and questioned why someone like Rambhā, who was sought after by even the deities, had come to him.
Rambhā insisted that many perform penances, give gifts, and conduct sacrifices in hopes of seeing her, yet she herself had chosen to approach Devala. But Devala, recognizing the transient nature of external beauty, addressed her ignorance directly. He explained that physical beauty is fleeting, lasting only for a brief moment in the mortal world. The wise do not crave such ephemeral attractions, for they know it is not permanent. Rambhā, though proud of her beauty, was constantly being used as a tool by Indra to disturb the austerities of sages, and she had become habituated to this role.
Devala pointed out that true seekers of spiritual life pursue inner beauty—the beauty of virtue, character, and wisdom. Outer appearances, however radiant, are of no value if the inner self is not aligned with dharma. He emphasized that those who worship and desire only external charm, offering tapas and donations for such goals, are foolish. Such people lack true knowledge. Therefore, he warned Rambhā that he could not be deceived by her form and asked her to leave.
In the tradition of Mantra Śāstra, there exists a Rambhā mantra, which when recited with disciplined devotion for a year, results in her appearance. If the practitioner overcomes desire at that moment and bows respectfully, Rambhā imparts the teachings of Śrīvidyā, particularly the secret meaning of the Pañcadaśī mantra, before departing. Those who achieve this are said to attain Rambhā mantra siddhi. A traditional lineage of such gurus exists, emphasizing that both auspicious and inauspicious forces in the world can become means of higher realization when approached with wisdom.
In this incident, Devala spoke to Rambhā with such harshness and uncompromising clarity that it wounded her pride. Being of celestial descent, Rambhā was not accustomed to rejection. Feeling humiliated, she became enraged. Without regard for Devala’s status as a sage, she cursed him to be born into a lower occupation and caste. By the power of her curse, Devala was reborn as a Devaṅga, becoming the progenitor of the Devaṅga community. Drawing from the tapas-śakti of his previous life, he advanced the methods of textile production, introducing diverse techniques. He thus became the founding figure of a community that contributed significantly to society by producing garments and fabrics, a profound and meritorious service to the world.
Later, Devala once again ascended to the higher realms, regaining his status as a Ṛṣi. After reaching Devaloka, Ādiśeṣa, manifesting partially, offered his daughter Candralekhā in marriage to Devala. Similarly, Sūrya gave his sister Devadattā to Devala in marriage. The deities instructed him that through these wives he should produce progeny to continue his lineage. They reminded him that the tapas he had performed during his sannyāsa had already ripened and made him eligible for mokṣa. However, they emphasized that liberation should not be sought as an escape from life but should follow the fulfillment of one’s responsibilities. In Devala’s case, this included the generation of virtuous progeny for the welfare of the world. Through such noble offspring, the world would benefit greatly, and Devala would ultimately attain mokṣa.
Sūvarcalā and the Unique Svayaṁvara
After attaining Brahma-jñāna, Devala Maharṣi continued to engage in tapas (penance). Even after realizing the Self, he maintained his penance because he recognized that, as long as the body remains, the only appropriate action is austerity. Great sages, once they have achieved ātma-jñāna and fulfilled all desires, often continue their lives in quiet penance. They know that any other action can create new karma, potentially leading to rebirth. Therefore, they renounce all worldly actions, dedicating their remaining lifespan solely to tapas. While Devala Maharṣi was immersed in this state of peace, free from all desires and attachments, the Pitṛdevatas (ancestral deities) appeared before him. They requested that he fulfill an important duty still pending in his earthly life. They expressed their wish to see his progeny before attaining their own liberation. According to cosmic order, their path to higher realms depended on the lineage continuing on earth. They advised Devala that a sage named Kauṇḍinya had a daughter who was an exceptional soul and that if Devala married her, the children born from that union would bring them satisfaction and fulfillment.
Following their guidance, Devala Maharṣi married Kauṇḍinya’s daughter. In time, they had a daughter named Suvarcalā, along with several sons. Suvarcalā was an extraordinary child, possessing both wisdom and a sharp intellect. As she grew older, she approached her father and expressed a unique condition regarding her marriage. She told him that her prospective husband must be both blind and not blind at the same time. This paradoxical request puzzled Devala. He confessed that such a person did not even occur to his imagination, nor could he envision someone with such contradictory traits. To resolve the matter, Devala invited many ṛṣi-kumārās—sons of sages—who were healthy, youthful, well-versed in traditions, and committed to brahmacarya. He assembled them for a svayaṁvara, allowing Suvarcalā to choose her husband freely from among them. When all the invited candidates gathered, Suvarcalā addressed them respectfully and asked if any of them were simultaneously blind and not blind. Hearing this unusual question, the assembled sages became confused. They considered her condition irrational and feared future complications if they agreed to marry under such unclear terms. Therefore, all but one of the candidates took leave of Devala and departed.
The one who remained was Śvetaketu, son of Uddālaka Maharṣi. Śvetaketu accepted Suvarcalā’s condition and stated that he indeed possessed both qualities: he was blind and not blind at the same time. He explained that, while his physical eyes perceived the world, his inner vision sometimes failed to see the Ātman due to worldly distractions. In that sense, he was blind. However, through ātma-darśana (self-realization), he also possessed true sight, capable of perceiving the parama-satya (supreme truth). Thus, he was not blind in the ultimate sense. Śvetaketu clarified that physical perception through the senses, driven by desires and attachments, is not true vision. The real eye is the eye of knowledge, which perceives the eternal truth. One who sees only the external world but not the Self is truly blind. Conversely, one who perceives the Brahman is endowed with real sight. Therefore, in terms of worldly vision, he was blind due to inherent limitations, but in the vision of truth, he was fully awakened.
Understanding and accepting this profound explanation, Devala Maharṣi gave his daughter Suvarcalā in marriage to Śvetaketu. Their marriage was celebrated with grandeur and reverence. Both Suvarcalā and Śvetaketu, endowed with Brahma-jñāna, led their life as gṛhasthas (householders) while remaining detached and rooted in spiritual realization. In the course of time, they attained mokṣa, achieving liberation from the cycle of birth and death. Śvetaketu later became a renowned yogi and jñāni, contributing to the svara-śāstra (science of phonetics and sound), leaving a lasting legacy in the spiritual and scholarly traditions.
This episode is documented in the Śānti Parva of the Mahābhārata
Devala’s Teachings on Dharma
Devala propounded a Mahā Dharma Śāstra, but only fragments remain today as the Devala Smṛti, a text of about 80–90 verses. Some of his teachings are quoted in other smṛtis, including the Mitākṣara commentary on Yājñavalkya Smṛti. Devala Maharṣi is mentioned in Śaṅkara’s Bhāṣya as one who favored Yoga and Saṅkhya. He taught that Prakṛti (primordial nature) is the cause of creation. He also accepted reconversion (prāyaścitta) for those who had left Sanātana Dharma but wished to return. Some scholars distinguish between Devala the Sūtrakāra and Devala the Dharma Sūtra Smriti Kāraka, but both are revered in tradition. Devala Maharṣi is referenced in the Mahābhārata and Bhagavad Gītā.
Aṣṭāvakra
Another tradition narrates that Devala was cursed by Brahmā to become Aṣṭāvakra Muni, undergoing six thousand years of tapas and eventually having darśana of Rādhā-Kṛṣṇa, attaining liberation by the grace of Bhagavān Kṛṣṇa.
Devala Maharṣi is regarded as a Divya Ṛṣi, Mahātapasvin, and Yogeśvara. He is a pioneer in Dharma Śāstra, a revered sage among the great ṛṣis, and an exemplar of Tapas, Jñāna, and Yoga. His life teaches the harmony of seva, sannyāsa, and dharma as paths to liberation.