Historicity of Padmini – The Maharani of Chittor : To protect one’s motherland and progeny, to keep one’s pride and identity intact and to be committed to face the attack on the truth and pride of one’s clan is the nature of man, it is a natural quality. Some communities and clans give so much importance to it that they do not hesitate to even sacrifice their lives. His sacrifice is appreciated and glorified in almost all cultures.
Political historians keep on debating, digging through such poignant incidents, but overcoming all such obstacles, such a sacrifice of Padmini of Chittor and her family came out of their stronghold with the flow of time through folklore and folk arts from Mewar and Rajputana. Through this it spread all over India. Today this saga has become a part of the heritage of human culture.
Padmini’s fame spread all around. Sufi poet Jayasi wrote Padmavat in Awadhi dialect, from Awadhi it was translated into Deccani Hindi, as well as compositions based on this saga started happening in the South as well. In the 17th century, bilingual works began to appear, especially for Rajput Mansabdars, such books were written in both Persian and Devanagari scripts. Such books are available in the collections of the kings of Amber. From the 16th to the 19th century, reproductions continued to be made and the painters continued to write the story of Padmini. Jogi-singers kept singing it, neither the writing of poets and writers stopped nor painters of painters.