Bhutanese literature Now and Before: Critical Review with Analytical differences. The contemporary artists and few literary critics see Bhutan as a society where we jumped in from oral traditions to the digital media; escaping the inbound literary facets that condones most other societies including prehistoric America, French Renaissance and Russian Bolshevik Revolution. However I personally have a different view in Bhutanese literature, its progress and dependent variability with the ancient literature from current off shoots which more or less have inclined toward globalization with advent of English Language within modern schools. Bhutan, though small in size and geographical size has tremendous mount in antique literature and assertions reserved bounty in the form of sacred religious texts. To modern day educationists; it may be seen as avoidance of much needed dissertation to common peoples reach. Bhutan, being predominantly a Buddhist nation for centuries has always reserved antiquity in traditional literature. The centuries old Sutras, the Buddha’s Tripitaka , 8400 commentaries of Buddha’s teaching; and verses from a lot more revered teachers are all part and parcel of literary legacy that Bhutan outshines on. At the hindsight; looking into geopolitical and spiritual placement; Bhutanese antique literature may resound mostly of neighboring Buddhist states of Indian Sikkim, Nepal and mostly the Northern Tibetan Autonomous region. However, the aspect of oral art told and the literature enshrined within Bhutan are in its tune and nature circumferentially Bhutanese. For example; the “Soeldeps” of Guru Rimpoche, original to Tibet is compliantly tuned in Bhutanese confines to suit our reserve and preferential customs. In addition, the ancient literature texts original to Bhutan may be enlisted with names such as Gelong Sumdhar Tashi, Ballad of Pemi Tshewang Tashi; and Gelong Ma Palmo’ s Spiritual Quest and more. These texts all share a common form of colloquial language use most exuberantly, the nature and style in intonation; usage and stupor in sense of ambiguity. The texts are usually inspired by real life hardships; accounts of fiefdoms, assertion on war and defeat (Ballad of Pemi Tshewang Tashi) and adjunct narration on spiritual quest; laws of unjust and heavy tackle up of serfdoms back in the time. The text in original also includes accounts of the visits of revered Lamas and Tertoen’s whose all life work and practice are detailed. Although as whimsical; these texts were not open to the lay people. The people with access were usually the ordained monks; the noble blood family members or the feudal lords. This made the literature not easy to grow beyond the cynical groups of these classes. The people, predominantly farmers were not literate to write or read anything. This surged the bar in progress of literary birth. Thus this availability of the texts to only certain groups lead to the increased sanctity of the texts to be preserved as sacred relic leading to its mystery and surge in high tantamount of myriad myths along with. However, Bhutanese forefathers; although very less in number were literate; took upon the responsibility of protecting the sanctity of spiritual texts ad preserved it for the future generations to come.