View source for Caurāsī Vaiṣṇavan kī Vārtā

{{AI-generated|date=April 2026}}
{{Short description|17th-century manuscript of the Eighty-Four Vaishnavas}}
{{Infobox book
| name          = Caurāsī Vaiṣṇavan kī Vārtā
| title_orig    = चौरासीवैष्णवनकी वार्ता
| orig_lang_code = HI
| title_working = Chronicles of the Eighty-Four Vaishnavas
| image         = Varta of Damodardas Harsani.jpg
| caption       = Illustrated manuscript of the Caurāsī Vaiṣṇavan kī Vārtā
| author        = [[Gokulanatha|Gokulanātha]]; Edited and Compiled by [[Harirāy]]
| language      = [[Braj Bhasha]]
| series        = Vārtā literature
| subject       = Sacred Biography, [[Hinduism]], [[Pushtimarg]]
| genre         = Sacred Biographical prose
| pub_date      = Late 17th century (final form)
}}
The '''''Caurāsī Vaiṣṇavan kī Vārtā''''' (Hindi: चौरासीवैष्णवनकी वार्ता; ''Chronicles of the Eighty-Four Vaishnavas''), sometimes abbreviated as the '''''84VV''''', is a sacred biographical text written in [[Braj Bhasha]] prose, and composed within the [[Pushtimarga Sampradaya|Pushtimarga]] tradition that sits within the [[Vaishnavism]] tradition of the [[Hindu denominations|Hindu religion]]. The book presents narratives of eighty-four devotees of the Hindu philosopher [[Vallabha]] across a range of geographical and social backgrounds, emphasizing that unwavering devotion to [[Krishna]] and the guru transcends distinctions of the [[Caste system in India|caste system]] and of [[Women in India|gender]] in the religion.

The narratives are attributed to [[Gokulanatha|Gokulanātha]] (1551–1640) and [[Harirāy]] (1590–1716) is recognized as the compiler and commentator who brought the collection to its final written form by the end of the 17th century. Harirāy's commentary interprets each devotee's worldly biography as connected to their eternal identity in Krishna's [[Lila (Hinduism)|divine play]]. The ''Caurāsī Vaiṣṇavan kī Vārtā''  is structured as a series of episodes built around direct speech between devotees, the guru Vallabhācārya, and the deity Krishna. It promotes householder service (''[[Grihastha|gṛhastha sevā]]'') over [[asceticism]] as the ideal devotional life. The book remains central to the Pushtimarga Sampradaya, and is actively read and discussed in contemporary community gatherings.

== Manuscript history ==
The collection of oral narratives comprising the ''Caurāsī Vaiṣṇavan kī Vārtā'' are traditionally ascribed to Gokulanātha (1551–1640), the fourth son of [[Vitthalanatha|Viṭṭhalanātha]], leader of the Pushtimarg tradition.<ref name="Bachrach2022">Bachrach, Emilia. (2022). ''Religious Reading and Everyday Lives in Devotional Hinduism''. New York: Oxford University Press.</ref>{{rp|36}}<ref name="Saha2007">Saha, Shandip (2007). "The movement of bhakti along a north-west axis: tracing the history of the Puṣṭimārg between the sixteenth and nineteenth centuries". ''International Journal of Hindu Studies'', 11(3), 299-318.</ref>{{rp|314}} Harirāy (1590–1716), Vallabhācārya's great-grandson, brought the collection to its final written form through editing and compilation toward the end of the 17th century while residing in [[Rajasthan]].<ref name="Bachrach2022" />{{rp|36}}<ref name="Saha2006">Saha, Shandip (2006). "A community of grace: The social and theological world of the Puṣṭi Mārga Vārtā literature". ''Bulletin of the School of Oriental and African Studies'', 69(2), 225-242.</ref>{{rp|230}}

=== Oral tradition and transcription ===
The ''vārtās'' emerged as spoken accounts integrated into Gokulanātha's sermons as illustrative teachings. Devotees, such as Krishna Bhatt and Govardhandas, committed these narratives to writing as they listened.<ref name="Bachrach2022" />{{rp|90}}<ref name="Barz1994">Barz, Richard (1994). "The Caurāsī Vaiṣṇavan kī Vārtā and Hagiography of the Puṣṭimārg". In Rupert Snell and Winand M. Callewaert (eds.), ''According to Tradition: Hagiographical Writing in India''. Germany: Harrassowitz.</ref>{{rp|46}}<ref name="Barz2007">Barz, Richard (2007). "Kumbhandas: The devotee as salt of the earth". In Edwin F. Bryant (ed.), ''Krishna: A Sourcebook''. Oxford University Press.</ref>{{rp|482–483}}

=== Harirāy's editorial work ===
Beyond compiling the oral narratives, [[Harirāy]] authored the ''[[Harirāy#The Bhāvprakāś commentaries|Bhāvprakāś]]'' ("Illumination of the Inner Meaning"), an extensive commentary on the ''Caurāsī Vaiṣṇavan kī Vārtā'', considered indispensable for correct interpretation by the Pushtimarg community.<ref name="Bachrach2022" />{{rp|58–59}}<ref name="Rousseva2020">Rousseva-Sokolova, Galina (2020). "Voices from the past. Rearranging values in times of crisis: The example of North Indian Vaishnava hagiographies". ''Journal of Human Values'', 26(1), 64-74.</ref>{{rp|65}} The commentary employs the doctrine termed "Recollection of the Three Lives" (''[[Harirāy#The Three Lives doctrine|Tīn Janma kī Bhāvnā]]''), which interprets each devotee's story across three linked existences: 1)their current worldly life that includes occupation, birthplace and caste, 2)their perfected role in Krishna's eternal divine ''līlā'', and 3)their life as Vaishnavas after getting initiation from Vallabhācārya or his successors. The core text of the ''Caurāsī Vaiṣṇavan kī Vārtā'' is more focused on the protagonist's life post-Vaishnava initiation, while the commentary provides further details about the worldly life and the divine life in Krishna's realm.<ref name="Bachrach2022" />{{rp|59}} This framework allows the commentary to present seemingly ordinary biographical episodes as manifestations of a pre-existing divine identity that is gradually remembered and realized over these three lives.<ref name="Bachrach2022" />{{rp|59–61}} The ultimate goal of the commentary is to help the Vaishnav devotee realize that their consciousness of the worldly body as their self is false ego, and they are truly a transcendent, divine being in eternal play with Krishna.<ref name="Barz1994" />{{rp|59–62}}

=== Recensions and dating ===
Within the Pushtimarg tradition, the ''Caurāsī Vaiṣṇavan kī Vārtā'' circulates in two primary recensions.

*'''Recension A''' preserves the narrative without commentarial additions and represents the earlier textual form.<ref name="Barz1994" />{{rp|48}} The oldest surviving manuscript of this version is from 1601 CE.<ref name="Saha2006" />{{rp|230}} It was printed in 1883 in Mathura under the title ''Caurāsi Bārttā'', and it is the source of later editions and translations into Gujarati, including the popular 1971 Gujarati edition with explanatory notes by Lallubhai Chhaganlal Desai.<ref name="Barz1994" />{{rp|48}}

*'''Recension B''' incorporates Harirāy's ''Bhāvprakāś'' commentary, with the earliest extant manuscript dating to 1695 CE.<ref name="Bachrach2022" />{{rp|34}}<ref name="Rousseva2020" />{{rp|65}} The printed version of this recension is available as ''Caurāsi vaisnavan ki vārtā (Tin jnama ki lilā bhāvnā vāli)''.<ref name="Barz1994" />{{rp|48}}

== Literary structure ==
The ''Caurāsī Vaiṣṇavan kī Vārtā'' is composed in Braj Bhasha prose, a vernacular dialect of [[Western Hindi]] that dominated North Indian devotional literature between the 15th and 17th centuries, rather than the Sanskrit verse typically reserved for hagiographical or theological works in the early modern period.<ref name="Bachrach2022" />{{rp|35}}<ref name="McGregor2020">McGregor, Ronald Stuart (2020). ''Hindi Literature from the Beginnings to the Nineteenth Century''. New Delhi: Manohar.</ref>{{rp|209}} The text employs a colloquial prose style designed to mirror everyday speech patterns of the Braj region. The collection is structured as a series of independent ''prasaṅgs'' (episodes) linked by a shared theological grammar that includes a dialogical narrative method known as ''vacanāmṛt''.<ref name="Bachrach2022" />{{rp|39–48}}

=== The ''vacanāmṛt'' method ===
The narrative architecture of the text is dialogical, organized around records of direct speech known as ''vacanāmṛt'' (nectarous speech).<ref name="Bachrach2022" />{{rp|21}} These passages present themselves as conversations between the devotee, the guru Vallabhācārya, and the deity Krishna in the form of [[Shrinathji]], treated not as literary devices but as speech acts that demonstrate intimate communication with the Divine.<ref name="Bachrach2022" />{{rp|33, 40}}

The direct speech also authenticates the text as a  recording of the actual  words of Vallabhācārya that  capture the essence of his Sanskrit teachings such as the ''Subodhinī'' in a vernacular form accessible to lay devotees.<ref name="Bachrach2022" />{{rp|38}} The text adopts the style of oral storytelling, as indicated by the phrase "''Caurāsī vaiṣṇavan kī vārtā karat''" (discussing the chronicles of the 84 Vaishnavas).<ref name="Bachrach2022" />{{rp|37}} The ''vacanāmṛt'' method in the text is believed to have been shaped by an earlier collection of Gokulanātha's, the ''Śrī Gokulnāth ke Caubīs Vacanāmṛt'' ("Twenty-Four Nectarean Utterances of Gokulanātha"), which provided the initial theological framework amplified by the sacred biographies in the "''Caurāsī Vaiṣṇavan kī Vārtā''.<ref name="Saha2006" />{{rp|230}}

=== Numerological significance ===
The restriction of the collection to exactly eighty-four narratives is structurally and theologically significant. In Indian cosmology, the number 84 corresponds to the belief that there are 84 ''lakh'' (8.4 million) species of living beings through which the soul migrates before achieving human birth.<ref name="Bachrach2022" />{{rp|35}} The structural implication is that the eighty-four Vaishnavas selected for the text represent at least one exemplary devotee responsible for the liberation of deserving souls in each ''lakh'' (100,0000) of these categories of existence, demonstrating the universal applicability of the Pushtimarg path.<ref name="Barz1994" />{{rp|45}}

== Narratives and themes==
The eighty-four Vaishnavas featured in the text represent a wide spectrum of socioeconomic, religious, and cultural backgrounds, hailing from geographical regions ranging from [[Kabul]] in the north to [[Tamil Nadu]] in the south, [[Bengal]] in the east, and [[Gujarat]] in the west. The text includes characters from diverse social groups, including Brahmins, [[Kshatriya]]s, [[Shudra]]s, women, Muslims, Jains, tribals, prostitutes, kings, farmers, thieves, widows, orphans, beggars, and yogis.<ref name="Bachrach2022" />{{rp|51}}<ref name="Rousseva2020" />{{rp|65–66}} While caste identity is explicitly stated at the beginning of every ''vārtā'', the narratives emphasize that sincere devotion to Krishna and the guru is the highest virtue, surpassing distinctions of caste and gender.<ref name="Bachrach2022" />{{rp|51}}
[[File:Varta of Damodardas Harsani painting (closeup).jpg|thumb|Vallabhācārya (left) offering Kr̥ṣṇa (center) a flower garland after having received the Brahmasambandha mantra. Vallabhācārya's first disciple Damodardas Harsani is on the right.]]

=== Damodardas Harsani ===
The collection begins with a detailed account of the life of Damodardas Harsani, who was Vallabhācārya's initial initiate. His sacred biography serves as the theological groundwork for the ''brahmasambandha'' initiation, a rite that remains a cornerstone of Pushtimarg practice.<ref name="Bachrach2022" />{{rp|49–50}} The narrative recounts a nocturnal vision in which Krishna appeared to Vallabhācārya to deliver the initiation mantra directly. Although Damodardas Harsani was present during this manifestation, the text notes that he could not grasp its spiritual significance until he was himself formally initiated with the mantra by Vallabhācārya.<ref name="Saha2006" />{{rp|233}}

Furthermore, the text includes a significant dialogue between Damodardas and Vallabhācārya's son, Viṭṭhalanātha, regarding the hierarchy of spiritual authority. When questioned on the relative importance of Krishna and Vallabhācārya, Damodardas identifies Vallabhācārya as superior on the grounds that it is the guru who facilitates the soul's access to the deity. This exchange underscores a theological framework where the guru's role is uniquely elevated within the Pushtimarg devotional system, since the devotee's contact with the divine is realized only through the proper channel of Vallabhācārya or his familial lineage through Viṭṭhalanātha.<ref name="Saha2006" />{{rp|233–234}}

=== Damodardas Sambhalware ===
The third sacred biography in the collection focuses on Damodardas Sambhalware, serving as a cautionary account regarding the spiritual consequences of skepticism within the devotional community. The narrative centers on a conflict of faith: after Vallabhācārya promised the couple a son, Damodardas's wife sought further confirmation from an astrologer. Within the text, this reliance on external divination is characterized as a fundamental lack of trust in the guru's word that results in her ostracization.<ref name="Saha2006" />{{rp|237}}

Following the death of Damodardas, his repentant widow attempted to gift all the family's wealth and property to Vallabhācārya. However, Vallabhācārya refused the offering, asserting that her initial doubt had spiritually tainted both the family's assets and their child. Consequently, the entirety of the estate, including a maidservant who had entered the household as part of the wife's dowry, was directed by Vallabhācārya to be disposed of into the [[Yamuna]] River. This story is used to highlight the Pustimarg emphasis on the absolute authority of the guru and the belief that devotional integrity is a prerequisite for ritual purity and community inclusion.<ref name="Saha2006" />{{rp|237–238}}

=== Kumbhandas ===
Kumbhandas Gorva (1468–1582) was a farmer-poet highlighted for his unpretentious, rural sensibilities, making him a model for practitioners who found more idealized holiness inaccessible.<ref name="Barz2007" />{{rp|483–484}} Following his ''brahmasambandha'' initiation by Vallabhācārya, Kumbhandas dedicated himself to the ''darshan'' of [[Shrinathji]] and the composition of ''kirtan'' verses to be performed before the deity.<ref name="Barz2007" />{{rp|483, 485}} His ''vārtā'' emphasizes the rejection of worldly status in favor of devotional proximity. The text records his rejection of royal patronage from Emperor [[Akbar]] at [[Fatehpur Sikri]], where he reportedly asserted that the grass of [[Braj]] was spiritually superior to imperial wealth, and refused land revenue rights from Raja [[Man Singh I]].<ref name="Barz2007" />{{rp|488–489, 492}}

A defining episode concerns the death of his son, Krishnadas, who was killed by a tiger while guarding temple cattle.<ref name="Barz2007" />{{rp|497}} Kumbhandas's collapse upon hearing the news was misinterpreted as conventional parental grief, whereas Viṭṭhalanātha identified his distress as caused by the ritual impurity (''sutaka'') that would traditionally bar him from ''darshan'' of the sacred image of Krishna.<ref name="Barz2007" />{{rp|497–498}} Upon receiving a promise that he could view the deity the following morning despite the pollution, Kumbhandas joyfully arose. This narrative is understood to illustrate the principle that the pain of separation (''viraha'') from the divine takes precedence over familial loss, demonstrating a hierarchy of devotional priorities over worldly bonds.<ref name="Barz2007" />{{rp|496–499}}

Finally, the text describes Kumbhandas categorizing his seven sons based on their commitment to ''sevā''. He excluded five sons who performed no service from his spiritual lineage and termed Krishnadas "half a son" for performing labor without the internal spirit of ''viraha''. Only his son Chaturbhujdas, who expressed deep distress when separated from Shrinathji, was regarded as his full spiritual heir.<ref name="Barz2007" />{{rp|496–497}}

=== Krishnadas Adhikari ===
Krishnadas Adhikari was a Shudra devotee who served as the chief administrator (''adhikari'') of the Shrinathji temple at [[Govardhan]] during the leadership of Vallabhācārya and Viṭṭhalanātha.<ref name="Bachrach2022" />{{rp|61–62}}<ref name="Saha2007" />{{rp|306}} He is characterized as having a temperamental and confrontational personality that led to internal conflicts, such as an incident where he barred Vallabhācārya's successor, Viṭṭhalanātha, from the Shrinathji temple for six months. By documenting such accounts, the narrative suggests that the path of [[Pushtimarg]] is accessible to all individuals regardless of their natural disposition, and that divine grace is not contingent upon conventional decorum but on the sovereign choice of the deity.<ref name="Barz2007" />{{rp|482}}

His biography illustrates a sectarian principle that service to the religious community takes precedence over conventional social morality.<ref name="Bachrach2022" />{{rp|73–74}} A notable narrative involves his wife, who secured provisions to feed a group of visiting Vaishnavas by promising a sexual liaison with a local shopkeeper. Upon learning of the incident, Krishnadas insisted she fulfill her promise, carrying his wife to the merchant's house on his own shoulders so that she would not muddy her feet.<ref name="Bachrach2022" />{{rp|73}} Moved by the couple's sincerity, the shopkeeper fell at their feet and became a devotee, demonstrating how such acts can lead to redemptive transformation.<ref name="Bachrach2022" />{{rp|73, 92}}

Harirāy's ''Bhāvprakāś'' commentary reframes seemingly immoral behaviors as the divine play of Krishna due to the "otherworldly" (alaukik) identity of the protagonists. For example, Krishnadas's enchantment with a prostitute in Agra is not seen as a moral failing, but as otherworldly interactions between divine beings or companions (''sakhīs'') in Krishna's eternal play.<ref name="Bachrach2022" />{{rp|63}}

== Doctrinal emphasis ==
=== Householder service over ascetic lifestyle ===
A core theme in the ''Caurāsī Vaiṣṇavan kī Vārtā'' is the rejection of ascetic withdrawal from society (''sannyasa'') in favor of the householder lifestyle (''gṛhastha'') dedicated to ''sevā'' (loving service).<ref name="Bachrach2022" />{{rp|52}}<ref name="Rousseva2020" />{{rp|64}} The text illustrates this in the story of Narhar Sannyasi, who attempted extreme austerities until Vallabhācārya convinced him that in the [[Kali Yuga]], such austerities led to pride rather than devotion. Thus, Vallabhācārya instructed him to dedicate all actions to Krishna rather than living aloof from the social world.<ref name="Bachrach2022" />{{rp|51}}

===Parental affection (''Vātsalya Bhāva'')===
The ''Caurāsī Vaiṣṇavan kī Vārtā'' emphasizes ''vātsalya bhāva'', the sentiment of parental love, as a central pillar of Pushtimarg devotion.<ref name="Pasche2022">Pasche Guignard, Florence (2022). "« Elle lui parlait comme s’il était un enfant ». La voie de la dévotion maternelle dans les récits des vies de saints vishnouïtes." ''Studies in Religion / Sciences Religieuses'', 51(1), 24–45.</ref>{{rp|26}} While other approaches to the Divine include sentiments of servanthood (''dāsya'') or romantic longing (''mādhurya''), the ''Caurāsī Vaiṣṇavan kī Vārtā'' highlights narratives where the devotee cares for Krishna as a dependent child.<ref name="Pasche2022" />{{rp|26, 36–37}} This emphasis is attributed to Vallabhācārya, who favored this parental bond, in contrast to the more erotic devotional moods later preferred by his son, Viṭṭhalanātha.<ref name="Barz2007" />{{rp|481–482}}

Many narratives depicted Krishna as a vulnerable infant whose well-being depends on the devotee's attention.<ref name="Bachrach2022" />{{rp|21}} The account of a widowed Kshatriya woman serves as a primary example. In her narrative, the deity is shown as an infant who vocalizes physical needs like hunger, thereby prompting the woman to provide maternal care.<ref name="Bachrach2022" />{{rp|21, 39}}

This emphasis on parental care provides the rationale for the practical ritual of ''sevā'' (devotional service). Practitioners are encouraged to view the physical image (''svarūp'') as a living person who must be bathed, clothed, and fed according to the needs of a child.<ref name="Pasche2022" />{{rp|29}} The text suggests that by cultivating this sentiment, a devotee develops an intuitive sense of the deity's comfort, such as knowing when the child feels cold or hungry without being told.<ref name="Bachrach2022" />{{rp|27, 39}}

=== Importance of the guru ===
The ''vārtās'' play a crucial role in legitimizing the authority of the Vallabha Kul (the lineage of Vallabhācārya). The narratives depict Vallabhācārya not just as a teacher but as a divine intermediary to Krishna essential for attaining grace. The commentary often identifies Vallabhācārya as the mouth-avatar (''mukhavatār'') of Krishna, reinforcing his divine status.<ref name="Bachrach2022" />{{rp|48–49}}<ref name="Saha2006" />{{rp|232–235}}

== Reception history and modern usage ==
=== The Maharaja Libel Case (1862) ===
In 1862, the ''Caurāsī Vaiṣṇavan kī Vārtā'' became a focal point of the [[Maharaj Libel Case|Maharaja Libel Case]] in the Bombay Supreme Court, in which the social reformer [[Karsandas Mulji]] accused the sampradāya's leadership of immorality. The trial is analyzed by scholars as a demonstration of colonial religious bigotry. British judges, notably Sir [[Matthew Richard Sausse|Matthew Sausse]] and Sir [[Joseph Arnould]], assumed the authority to define "authentic" Hinduism by privileging ancient Sanskrit texts—the [[Vedas]] and [[Dharmashastra|Shastras]]—as the sole legitimate sources of the religion.<ref name="Bachrach2022" />{{rp|69–75}}

Under this [[Orientalism|Orientalist]] framework, the court dismissed the living, vernacular traditions codified in the ''vārtās'' as "heterodox" corruptions or deviations from original principles.<ref name="Bachrach2022" />{{rp|71–72}} The judges scrutinized the narratives through the lens of [[Victorian morality]], specifically targeting the narrative of Krishnadas Adhikari. An episode where he encouraged his wife to fulfill her promise to have a sexual liaison with a shopkeeper was divested of its theological context and cited by the court as proof that the sect encouraged "adulterine love."<ref name="Bachrach2022" />{{rp|73}} Justice Arnould notably rejected sectarian attempts to explain the narratives through an "otherworldly" (''alaukik'') framework, stating: "I don't think it is worth following it up. It is a story without a moral after all!"<ref name="Bachrach2022" />{{rp|73}} By refusing to engage with the text's internal logic or indigenous hermeneutics, the colonial state pathologized the ''Caurāsī Vaiṣṇavan kī Vārtā'' as evidence of social depravity rather than recognizing it as valid scripture.<ref name="Bachrach2022" />{{rp|73–75}}

=== Standardization in print ===
In response to the colonial critique that the ''vārtās'' were historically unreliable or immoral, the Pushtimarg community utilized emerging print culture to "reauthorize" their literature.<ref name="Bachrach2022" />{{rp|68–70}} The [[Nawal Kishore Press|Naval Kishore Press]] began mass production of the ''Caurāsī Vaiṣṇavan kī Vārtā'' in the 1880s, transitioning it from restricted manuscript circulation to the public sphere.<ref name="Bachrach2022" />{{rp|78}}

In the early 20th century, editors such as Lallubhai Chaganlal Desai published editions featuring "factual footnotes" (''hakikat fūṭnot''). These annotations provided empirical geographical and historical data to assert the objective accuracy of the narratives against colonial skepticism.<ref name="Bachrach2022" />{{rp|88}} This process culminated in the 1948 critical edition by Dwarkadas Parikh, who integrated the ''Bhāvprakāś'' commentary. Parikh argued for the historical reliability of the text by demonstrating that the theological content of the ''vacanāmṛt'' (divine words) aligned with Vallabhācārya's formal Sanskrit treatises.<ref name="Bachrach2022" />{{rp|89–91}}

=== Contemporary practice ===
In the 21st century, the ''Caurāsī Vaiṣṇavan kī Vārtā'' is treated as a "performative canon," actively read and discussed in community gatherings known as ''satsaṅgs''.<ref name="Bachrach2022" />{{rp|6, 8}} Devotees use the text to navigate modern challenges, such as balancing family obligations with ritual duties.<ref name="Bachrach2022" />{{rp|13}} Modern devotees employ the text as a hermeneutical tool to solve contemporary ethical problems, such as determining appropriate food offerings for the deity.<ref name="Bachrach2022" />{{rp|3}} Prominent hereditary leaders like [[Shyam Manohar Goswami]] use public lectures to analyze the narratives, and the tradition has expanded into digital spaces by conveying the narratives as cartoons on YouTube.<ref name="Bachrach2022" />{{rp|102,112}}<ref name="Pasche2022" />{{rp|44}} The text is also used in correspondence courses, such as the ''Puṣṭimārgīy Patrācār'' ("Pushtimargi Correspondence"), to educate the diaspora and younger generations of Pushtimarg devotees.<ref name="Bachrach2022" />{{rp|94–96}}

==See also==
*[[Braj literature]]

== References ==
{{Reflist|2}}
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{{DEFAULTSORT:Caurasi Vaisnavan ki Varta}}
[[Category:17th-century Indian books]]
[[Category:Vaishnava texts]]
[[Category:Hindi-language books]]