[63] This might be Koh-i-Mandār, the hill which was used as a churning-stick by the gods. There is a hill of this name in Bhagalpur district which is known as Mandārgirī. But probably Kūh-i-Madār here means the centre-hill, for in the Bib. Ind. text of the Āyīn-i-Akbarī, I. 538, two lines from foot, it is said that the place is called Jālandharī, and a note (7) gives the various reading, “this spot is regarded as the centre,” “sar-i-zamīn-rā madār pindārand.” Apparently it is regarded as the central place because the breast fell here, Jarrett, II. 314, n. According to the list given there the right breast fell at Jālandhara and the tongue at Jwālā Mukhī. [↑]
[64] I.G., new ed., XIX. 232. [↑]
[65] Podna, or būdana. The quail. [↑]
[66] Text k͟hirdas͟h, which I presume is a mistake for k͟hurūs. [↑]
[67] Dhameri. See I.G., XIX. 232. [↑]
[68] Mautī might mean “dead,” but probably the word means “Pearl,” and was the title assumed by a tribe or family among the Sannyāsīs. See infra. The statement that this order put themselves into the figure of a cross doubtless means that they belong to the Urdu bāhū (arms-aloft) sect—i.e., the sect who raise their arms above their heads, in the figure of a cross. In Tavernier, II. 378, of ed. of 1676, this is the 8th posture of ascetics, and at that page and at 376 there are figures of such ascetics. The I.O. MSS. have salab, “mourning,” instead of ṣalb. [↑]
[69] Sarva vāsī means “all-abiding.” Perhaps the word should be Sarva nāsī, “all-destroying.” [↑]
[70] For taslīm, see Hughes’ Dict. of Islam. Possibly we should read taṣlīb, “make the sign of the cross.” [↑]
[71] The chronogram of the taking of the fort yields 1029, and that of the building of the mosque 1031. [↑]
[72] Nūrānī, “illumined,” an allusion to Jahāngīr’s name. [↑]