Rajasthani literature
 "The heroic sentiment which is the essence of every song and couplet of a Rajasthani is peculiar emotion of its own of which, however, the whole country may be proud" said  Ravindra Nath Tagore. Rajasthani literature is nothing but a message of brave flooded life and a brave stormy death. It was in these songs that forming streams of infallible energy and indomitable iron courage had flown and made the Rajput warrior forget all his personal comforts and attachments in fight for what was true, good and beautiful.
  The development of Rajasthani literature from the bardic language, Dingal, and 'virkavya' (heroic poetry) took shape in the context of the medieval social and political formations in Rajasthan. For centuries, Caran bards, court poets, and chroniclers contributed to the tradition of Dingal 'virkavya'. Today, medieval virkavya as well as extant oral traditions continue to inspire Rajasthani prose and poetry. The development of written and oral Rajasthani narratives can be illustrated by a study of the medieval and modern tradition of the adventures of Pabuji Dhandhal Rathaur, a fourteenth-century Rajput hero. Epic poems and panegyric couplets dedicated to Pabuji were part of the Dingal manuscript tradition from the beginning of the sixteenth century onwards. Caran bards memorialized his self- sacrifice on the battlefield in verses like Pabuji ra duha, Pabuji rau chand, and Pabuji ko yash varnan. The oral qualities of the bardic tradition were retained long after the verses became part of the manuscript tradition of the area. 
  History of Rajasthani Literature
 The history of Rajasthani literature is generally divided into
three l periods as
*  Early Period (1050 to 1450)
*  Medieval Period (1450 to 1850)
*  Modern Period (1850 onwards)
 Rajasthani literature also   classified in various categories:
# Jain Poetry
# Akhyan Kavya
# Secular Love Poetry (both known and unknown poets)
# Sant Poetry or Devotional Poetry (poets free from any traditional bond of religion and followers of different Sampradayas or communities) 
# Caran Poetry (religious and mythological poetry and historical and
heroic poetry)
# Prosody and Rhetoric
# Folk literature
# Prose literature (medieval)
# Poetry and Prose (modern) 
  Rajasthani Modern literature
  In modern times, poets revitalized Dingal virkavya to air their anti-British sentiments. Hence Mahakavi Moraji Ashiya exalts Pabuji's self-sacrifice in Pabu Prakash (1932), a Dingal poem exuding patriotic pathos. After Independence, the Rajput ideals of virkavya proved well suited to expressing a nationalist love for the young nation. The self-sacrifice of Rajput warriors on the battlefield (tyagi), for instance, easily translated into a desire to dedicate one's life to the motherland. Poets glorified medieval Rajput heroes and contemporary freedom fighters employing Dingal versifications and bardic idiom.
  George Abraham Grierson (1908) was the first scholar who gave the nomenclature ˜Rajasthani"  to the language, which was earlier known through its various dialects. Today, however, Sahitya Akademi,  National  Academy of Letters and University Grants Commission recognize it as a distinct language. The Board of Secondary Education, Rajasthan included Rajasthani in the course of studies and it has been an optional subject since 1973. Since 1947, several movements have been going on in Rajasthan for its recognition, but unfortunately it is still considered a "dialect" of Hindi.

   Rahjasthani Folk Geet

  
  पीपऴी गीत
  बाय चढ्या छा भॅवरजी पीपऴीजी
 हाँजी ढोला होय गई घेर घुमेर-
 बैसण की रुत चाल्या चाकरी जी
 ऒ जी म्हारी सास-सपूती रा पूत
 मतना सिधारौ पूरब री चाकरी जी।      
 परण चढ्या छा भँवजी गोरङी जी
 हाँजी ढोला होय गई  जोघ जवान
 विलसण री रुत चाल्या चाकरी जी
 ऒजी म्हारी लाल नणद बाई रा वीर
 मतना सिधारौ पूरब री चाकरी जी।

 
 
  Meera Bai
  Bhakti Geet
 एरी मै तो  प्रेम-दिवानी  
 मेरो दरद न  जाणै कोय
 घायल की गत घायल जांणे,  
 और न जांणे कोय
 सूली ऊपर सेज पिया की, 
 किसविघ मिलणौ होय?

  Rajput tyagi is likewise an ingredient of modern, regional definitions of Rajasthani identity. Oral narratives are also a source of inspiration for Rajasthani prose writers like Vijay Dan Detha (1927). Detha is ranked among Rajasthani pragatishil (pragativad) or progressive prose writers who express a modern political, often reformist awareness through their writings. Using contemporary literary genres (short stories and novels),   Deval, editor of the Rajasthani section of Medieval Indian Literature, a volume to be published by the Sahitya Akademy this year [1999], is of the opinion that Rajasthani literature will retain its oral qualities as long as Rajasthani is not recognized as a national language. Deval holds that Rajasthani Nunin Kavita (along the lines of Hindi Nai Kahani) has had relatively little following in Rajasthan for similar reasons.  
   Literary tradition of Rajasthan.
  'The small, literate class which speaks Rajasthani is only taught Hindi in school, while a major portion of Rajasthan's population remains illiterate to this date', argues Deval. 'And literary Rajasthani magazines and publishers are few. New ideas as expressed in Hindi prose and poetry have had only a moderate influence on the literary tradition of Rajasthan. It remains overwhelmingly oral in character'. The interrelated development of written and oral narratives is worth considering when drawing a new literary map of the Subcontinent. This is an assertion that will hardly surprise anthropologists and other students of oral traditions. But, keeping in mind text-based and equally text-biased studies of the written traditions of South Asia, it is important to emphasize how the content and the form of the texts we study are influenced by the interplay between written and oral traditions.     
  Famous Rajasthan literature
  The famous Rajasthan literature includes:
Prathviraj Raso      -        Chandbardai
Hamir Raso           -        Sarangdev
Bisaldev Raso        -       Narpati Malha
Prathviraj Vijay     -         Jayanak
Bata Ri Fulwari     -         Bijaydan Detha
Narsi ro Mayro     -         Ratun Khati
Bansa Bhaskar      -       Suryamal Mishra
Hamir Mahakavya -         Nayan Chand Suri
Patal Pithal            -       Kanhiyalal Sethi  
Padmavat              -       Malik Mohmad Jaysi
 
  Akademi awards
  Sahitya Akademi awards for 2010 in Rajasthani was awarded to Mangat Badal. The awards, which include a cash prize of Rs.1 lakh, presented to the winners on February 15, 2011.
  Bihari Puraskar 2009:  The recipient of Bihari Puraskar 2009, Hemant Shesh, with the award that comprises a plaque, a citation, and a cheque for R1 lakh. Shesh was felicitated for his collection of poetry ‘Jagah Jaisi Jagah’. Out of the three literary awards instituted by KK Birla Foundation, the Bihari Puraskar is only for Rajasthani writers.  “Rajasthan is not only the land of forts, palaces and royalty, but it also has a strong tradition of folk literature and languages. Five crore people speak Rajasthani language. The language has now been recognised by the Sahitya Akademi and modern literature has developed in the language,” said Bhartia.
  Works on Rajasthani literature
* Maheshwari, H.L. 1960. Rajasthani Bhasha aur Sahitya.  
* Maheshwari, H.L. 1980. History of Rajasthani Literature. 
* Menaria, M. 1960. Rajasthani Bhasha aur Sahitya. Allahabad:  
* Nandhala, J. 1974. Dhundhari Lok bhasha kosh. Jaipur: 
* Prabhakar, M. 1976. A Critical Study of Rajasthani Literature.
* Sakaria, B. & B. Sakaria. 1977. Rajasthani-Hindi Shabda-Kosh.
* Smith, J.D. 1976. The Visaladevrasa. Cambridge:  
* Vyas, Kantilal Baldevram (ed.). 1997. Kanhabade Prabhandha:
* Rajasthan Oriental Research Institute Publication Series,   
    Rajasthani folk Litreture
  Dhola Maru 
  Dhola Maru a romantic tale of Dhola and Maru in Rajasthan saga. The Dhola Maru story is deeply rooted in folklore and oral traditions. The story related work is available in prose and poetry as well as in mixed form also. 'Dhola Maru ri chaupai' a book composed by Kushallabh in 1617, in which he writes that the story is old one. some manuscripts in 1473 also describes about the story. 'Dhola Maru ra doha' is the edited text by Kashi nagari Pracharini sabha.
  Dhola Maru Story is a love story of marvar prince Dhola and Poogal  princess Maru. The couple is married in their childhood. Later the father of Dhola, the king Nal died and he forgot the marriage and married again to Malwani. Many messages sent form Maru to Dhola but all messages bumped off by Malwani.
  A group of folk singers from Poogal visited the Narwar and Dhola learned about his first wife Maru. Now there comes a lot of hurdles from Malwani and Umar Sumar (who was keen to Maru). He arrived at Poogal and Dhola and Maru were united at last.
  In return journey, Maru is bitten by a snake and in sorrow Dhola decides to burn himself as 'male sati'. But he was save by some yogi and yogini who claimed that they could bring Maru back to life. They played their musical instruments and brought back Maru to life. Umar Sumar again tried to kill Dhola, but however they escaped from there riding back on the wonderful flying camel and the couple along with Malwani lived happily ever after.

    Kanhaiyalal Sethia
       
     Kanhaiyalal Sethia
  धरती धोरा री !
आ तो सुरगा नै सरमावै, ईं पर देव रमण नै आवे, ईं रो जस नर नारी गावै, धरती धोरा री !
सूरज कण कण नै चमकावै, चन्दो इमरत रस बरसावै, तारा निछरावल कर ज्यावै, धरती धोरा री !
काळा बादलिया घहरावै, बिरखा घूघरिया घमकावै, बिजली डरती ओला खावै, धरती धोरा री !
लुळ लुळ बाजरिया लैहरावै, मक्की झालो दे'र बुलावै, कुदरत दोन्यूं हाथ लुटावै, धरती धोरा री !
पंछी मधरा मधरा बोलै, मिसरी मीठै सुर स्यूं घोलै, झीणूं बादरियो पपोळै, धरती धोरां री !

 Gajaan Verma
 ओजी ओ हदक मिजाजो ओ ढोला 
  ओजी ओ हदक मिजाजी ओ ढोला मतना सिधाऔ पूरबियै परदेस रैवो नै अमीणै देस |
  पूरबियै मैं तपै रै तावड़ौ, लूवां लाय लगाय घूंघट री छांयां कुण करसी, कुण थांनै चँवर डुळाय ओजी मिरगानैणी रा ढोला, मतना सिधाओ पूरबियै परदेस, रैवो नै अमीणै देस |
  पूरबियै मैं डांफर बाजै, ठंड पड़ै असराळ सेज बिछा कुण अंग लगासी, पिलँग पथरणौ ढाळ
ओजी पिया प्यारी रा ढोला, मतना सिधाऔ पूरबियै परदेस, रैवो नै अमीणै देस |
  पूरबियै मैं बसै नखराळी, कांमणगारी नार कांमण करसी मन बिलमासी, झांझर रै झिंणकार ओजी चन्नावरणी रा ढोला, मतना सिधाऔ पूरबियै परदेस, रैवो नै अमीणै देस |
  चैत महीनै रुप निखरतां, क्यूं छोडौ घरबार च्यार टकां की थारी नोकरी, लाख टकां की नार
ओजी नणदलबाई रा ओ वीरा, मतना सिधाऔ पूरबियै परदेस, रैवो नै अमीणै देस |

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