Devala Maharshi

Devala

Devala has other meanings too: see all meanings of Devala.

Devala Maharshi is one of the great ṛshis 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 Brahma Vaivarta Purāṇa, Devala Maharshi stands as a symbol of the integration of tapas (penance), jñāna (knowledge), and yoga (spiritual realization). The history of Devala Maharshi 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 ṛshis like Jaigīshavya. 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 yogī—one who remains detached from ego, desires, and pride. Devala Maharshi’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 moksha.

The Bhāgavata Purāṇa names Devala Maharshi among the mahātmās who have known the māyā of Śrī Hari, among the siddhas who wander the earth granting ātmajñāna (knowledge of the ātmā), and among the siddheśvaras named by Bhagavān Rudra. Śuka Maharshi heard the account of Vṛtra’s former life from Vyāsa, Nārada and Devala. Devala came to Parīkshit‘s prāyopaveśa on the bank of the Gaṅgā and to Samantapañcaka to see Balarāma and Śrī Kṛshṇa, and Śrī Kṛshṇa names Asita and Devala as his vibhūti among those who have conquered the senses.

Birth and Early Life

In ancient times, there was a Manu named Deva. His son was Prajāpati, who married seven women: Dhūma, Brahmavidyā, Manasvini, Rati, Śvāna, Śāṇḍili, and Prabhāta. Through these wives, he begot eight sons: Dharu, Dhruva, Soma, Aha, Anila, Agni, Pratyūsha, and Prabhāsa. These eight sons are known as the Ashṭa Vasus.

वसतीति वसवः
vasatīti vasavaḥ

वसतीति = 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 Ashṭa Vasus, Bhīshma is known as one who was born under a curse.

Brahmā (not the Brahmā who was born from the lotus of Bhagavān Vishṇu’s navel) was one of the sons of Prajāpati. From his wife Prabhāta, a son named Pratyūsha was born. Pratyūsha 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 Brahma Vaivarta 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 Maharshi 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 Dīkshita, 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 Jaigīshavya Muni

Devala Maharshi, known for his austerity and steadfastness in truth, once hosted the ṛshi Jaigīshavya at his āśrama. When Jaigīshavya 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 Jaigīshavya with unwavering commitment, even as years passed.

Over time, Devala developed curiosity about Jaigīshavya’s powers. Although Jaigīshavya 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 Jaigīshavya already there, bathing. Returning to his āśrama, he found Jaigīshavya 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, Jaigīshavya was already present, being worshipped.

Eventually, the Siddhapurushas revealed to Devala that Jaigīshavya 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 Jaigīshavya. He requested instruction on Sannyāsa Yoga and Moksha Dharma. Jaigīshavya, breaking his vow of silence, explained that Devala was also a great yogī and tapasvin. As a result of his hospitality, all of Jaigīshavya’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 Maharshi, in the spirit of complete renunciation, did not even carry the fruits of his Tapas with him. He dedicated all his tapas to the Pitṛdevatas (ancestral deities), who gladly accepted it. In this way, by the grace of Jaigīshavya, 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 ṛshis, were singing his praises, the ṛshi Gālava arrived at the assembly. Gālava criticized, saying, “This Jaigīshavya is certainly a Yogeśvara (master 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 Moksha (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 Moksha. The words spoken by Gālava are meaningless. Both Jaigīshavya and Devala possess all three—Tapas, Jñāna, and Yoga. Therefore, there is no need for any doubt; they are indeed worthy of moksha. 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 Moksha. Moreover, those who follow their path will also become eligible for Moksha. Such followers too shall attain moksha.”

After clarifying this, the deities departed for Svargaloka. Following this, Devala, with the blessings and permission of Jaigīshavya, 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 tapas, aspiring for ultimate moksha. Jaigīshavya 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 ṛshis with great powers must guard their inner humility, lest they fall into pride. This was taught to Devala as the path to true moksha.

Gajendra Moksha

Among the Gandharvas, there were two named Hāhā and Hūhū. One day, while Devala Maharshi 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 pāpa you have committed now, you will experience near-death agony in that life.” Ṛshis give curses not out of anger alone but in alignment with cosmic law. According to the nature of one’s pāpa, they bestow a body appropriate to that karma. In this incident, since such conduct is like that of a crocodile, Devala Maharshi 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 pāpa 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 vara along with this curse. In your next life, as a crocodile, you will seize an elephant. By the grace of Śrī Mahāvishṇu, that crocodile form will be destroyed. Dying at His hands will become your gateway to Moksha (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 Vishṇu-bhakta, who will cry out for divine protection. In response, Bhagavān Vishṇu will descend and use His Sudarśana Cakra 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 moksha.”

This was not merely a curse but a profound anugraha (blessing) in disguise. It was due to Devala Maharshi’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 Maharshi’s spiritual prowess was so great that he could transform even a curse into a gateway to Moksha. In fact, the crocodile in the famous Gajendra Moksha 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 Mahāvishṇu through the Sudarśana Cakra.

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 ṛshi, 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 tapas 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 tapas 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 tapas, 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 ṛshis, 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 ṛshi, she cursed him to be born into a lower occupation and jāti. 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 Ṛshi. After reaching Devaloka, Ādiśesha, 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 moksha. However, they emphasized that moksha 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 moksha.

Sūvarcalā and the Unique Svayaṁvara

After attaining Brahma-jñāna, Devala Maharshi continued to engage in tapas (penance). Even after realizing the Self, he maintained his tapas because he recognized that, as long as the body remains, the only appropriate action is austerity. Great ṛshis, once they have achieved ātma-jñāna and fulfilled all desires, often continue their lives in quiet tapas. 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 Maharshi 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 moksha. According to cosmic order, their path to higher realms depended on the lineage continuing on earth. They advised Devala that a ṛshi named Kauṇḍinya had a daughter who was an exceptional ātmā and that if Devala married her, the children born from that union would bring them satisfaction and fulfillment.

Following their guidance, Devala Maharshi 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 ṛshi-kumārās—sons of ṛshis—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 ṛshis 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 Maharshi. 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 Maharshi 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 moksha, achieving moksha from the cycle of birth and death. Śvetaketu later became a renowned yogī 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 Mitākshara commentary on Yājñavalkya Smṛti. Devala Maharshi is mentioned in Śaṅkara’s Bhāshya 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 Maharshi is referenced in the Mahābhārata and Bhagavad Gītā.

In the Agni Purāṇa, Agni Deva tells Vasishṭha Maharshi the Yama-gītā, which Yama spoke to Naciketas and which gives bhukti (enjoyment) and mukti (freedom) to those who read or hear it. In it Yama gives the highest śreyas (good) for men as the great teachers taught it: Pañcaśikha, Gaṅgāvishṇu, Janaka, Brahmā and Jaigīshavya each in turn, and then Devala: “Giving up all undertakings is the means to sukha (happiness). That is the highest śreyas for men.” After him Sanaka taught that when kāma (desire) is given up, true knowledge, happiness and the supreme state are attained.

Source: Agni Purāṇa, Chapter 382

Ashṭāvakra

Another tradition narrates that Devala was cursed by Brahmā to become Ashṭāvakra Maharshi, undergoing six thousand years of tapas and eventually having darśana of Rādhā-Kṛshṇa, attaining moksha by the grace of Bhagavān Kṛshṇa.

Devala Maharshi is regarded as a Divya Ṛshi, Mahātapasvin, and Yogeśvara. He is a pioneer in Dharma Śāstra, a revered ṛshi among the great ṛshis, and an exemplar of Tapas, Jñāna, and Yoga. His life teaches the harmony of sevā, sannyāsa, and dharma as paths to moksha.

Devala Maharshi in the Bhāgavata Purāṇa

At Parīkshit’s prāyopaveśa

Sūta tells Śaunaka and the ṛshis that when Parīkshit Mahārāja, after the śāpa of Śamīka Maharshi’s son, sat in prāyopaveśa (fasting until death) on the bank of the Gaṅgā, meditating on the feet of Parameśvara, the great maharshis who purify the earth came there with their disciples: Atri, Vasishṭha, Cyavana, Śaradvān, Arishṭanemi, Bhṛgu, Aṅgiras, Parāśara, Viśvāmitra, Paraśurāma, Utathya, Indrapramada, Idhmavāha, Medhātithi, Devala, Ārshṭisheṇa, Bhāradvāja, Gautama, Pippalāda, Maitreya, Aurva, Kavasha, Agastya, Vyāsa and Nārada Maharshi, with other devarshis, brahmarshis and rājarshis. Parīkshit honoured them and told them of his resolve, and they promised to stay with him until he left his body and reached moksha. Then Śuka Maharshi arrived.

Source: Bhāgavata Purāṇa, Skandha 1, Chapter 19

Among those who know Śrī Hari’s māyā

Brahmā, teaching Nārada the avatāras of Śrī Hari, says that the māyā which is the cause of creation, sustenance and dissolution is Śrī Hari’s own śakti, and that those who take refuge in his feet without deceit cross that deva-māyā. Then he names the mahātmās who have known the māyā of the Supreme Person: Brahmā himself, Nārada, Sanaka and his brothers, Bhagavān Śiva, Prahlāda, Svāyambhuva Manu and Śatarūpā, Priyavrata and Uttānapāda, Devahūti, Prācīnabarhis, Ṛbhu, Aṅga, Dhruva, Ikshvāku, Purūravā, Mucukunda, Janaka, Gādhi, Raghu, Ambarīsha, Sagara, Gaya, Yayāti, Māndhātā, Alarka, Śatadhanvā, Anu, Rantideva, Bhīshma Pitāmaha, Bali Cakravarti, Amūrtaraya, Dilīpa, Saubhari, Uttaṅka, Śibi Cakravarti, Devala Maharshi, Pippalāda, Sārasvata, Uddhava, Parāśara, Bhūrisheṇa, Vibhīshaṇa, Hanumān, Śukadeva, Arjuna, Ārshṭisheṇa, Śrutadeva and many other mahātmās.

Source: Bhāgavata Purāṇa, Skandha 2, Chapter 7

The account of Vṛtra’s former life

When Parīkshit asked how Vṛtra, an asura, could have such bhakti to Śrī Kṛshṇa in that terrible battle, Śuka Maharshi praised his question and said: “I have heard this account from Vyāsa, from Nārada and also from Devala. I shall tell it just as it is.” Then he told of Citraketu, king of Śūrasena.

Source: Bhāgavata Purāṇa, Skandha 6, Chapter 14

Among the siddhas who grant ātmajñāna

In that same account, King Citraketu, grieving beside his dead son, asked Aṅgiras and Nārada who they were, and named the siddhas who wander the earth fully free, granting ātmajñāna to the world: Sanatkumāra, Nārada, Ṛbhu, Aṅgiras, Devala, Asita, Apāntaratama, Vyāsa, Mārkaṇḍeya and many more.

Source: Bhāgavata Purāṇa, Skandha 6, Chapter 15

Among the siddheśvaras named by Bhagavān Rudra

When Durvāsa Maharshi, pursued by the Sudarśana cakra that guarded King Ambarīsha, took refuge with Bhagavān Rudra on Kailāsa, Rudra told him that countless brahmāṇḍas appear in Śrī Hari at creation and dissolve into him at pralaya. “I, Sanatkumāra, Nārada, Brahmā the self-born, Kapila, Apāntaratama (Vyāsa), Devala, Dharma, Āsuri, Marīci and the other all-knowing siddheśvaras: all of us are covered by the māyā of that Paramātmā, and we cannot know it. Take refuge with Śrī Hari himself.”

Source: Bhāgavata Purāṇa, Skandha 9, Chapter 4

At Samantapañcaka and Vasudeva’s yajña

When the Yādavas, the Pāṇḍavas and the kings met at Samantapañcaka, maharshis came to see Balarāma and Śrī Kṛshṇa: Vyāsa, Nārada, Cyavana, Devala, Asita, Viśvāmitra, Śatānanda, Bharadvāja, Gautama, Paraśurāma with his disciples, Vasishṭha, Gālava, Bhṛgu, Pulastya, Kaśyapa, Atri, Mārkaṇḍeya, Bṛhaspati, Dvita, Trita, Ekata, the four sons of Brahmā Sanaka, Sanandana, Sanātana and Sanatkumāra, Aṅgiras, Agastya, Yājñavalkya, Vāmadeva, Dhaumya and others. All rose and bowed to them, and Balarāma and Śrī Kṛshṇa worshipped them according to rule. Śrī Kṛshṇa spoke of the glory of the mahātmās, who purify by their mere darśana, and the maharshis praised him as Parabrahma, hidden in human form by his yogamāyā. When Vasudeva asked how karma is destroyed by karma, they taught him to worship Śrī Hari through yajña; he chose them as his ṛtviks (officiating priests), and they had him perform excellent yajñas in Samantapañcaka kshetra.

Source: Bhāgavata Purāṇa, Skandha 10, Chapter 84

Śrī Kṛshṇa’s vibhūti

Teaching Uddhava his vibhūtis, the forms in which he shines among all beings, Śrī Kṛshṇa says: among yugas he is the Kṛta Yuga, and among those who have conquered the senses he is Asita and Devala.

Source: Bhāgavata Purāṇa, Skandha 11, Chapter 16

A Devala of the line of Kṛśāśva

In telling the lines of Daksha‘s daughters, Śuka names Kṛśāśva‘s two wives: Arcis, who bore Dhūmrakeśa, and Dhishaṇā, who bore four sons, Vedaśiras, Devala, Vayuna and Manu.

Source: Bhāgavata Purāṇa, Skandha 6, Chapter 6

Per Bhavishya Purāṇa

Bhagavān Śrī Kṛshṇa tells Yudhishṭhira of the Rambhā Vrata of the Bhādrapada śukla caturdaśī, taught by Devala Muni when the devarshis asked in Brahmā‘s sabhā.

Source: Bhavishya Purāṇa, Uttara Parva, Chapters 91–92

Sources

• Agni Purāṇa, Chapter 382
• Bhāgavata Purāṇa, Skandha 1, Chapter 19; Skandha 2, Chapter 7; Skandha 6, Chapters 6, 14–15; Skandha 9, Chapter 4; Skandha 10, Chapter 84; Skandha 11, Chapter 16
• Bhavishya Purāṇa, Uttara Parva, Chapters 91–92