[54] Briggs’ Farishtah, IV. 238–239. Farishtah holds that Násir-ud-dín’s murder of his father is not proved. He adds (Pers. Text, II. 515) that Násir-ud-dín was at Dhár where he had gone to quell the rebellion of the nobles when the news of Ghiás-ud-dín’s death reached him. He argues that as a parricide cannot flourish more than a year after his father’s murder, and as Násir-ud-dín ruled for years after that event, he could not have killed his father. [↑]
[55] Farishtah Pers. Text, II. 516. [↑]
[56] Briggs’ Farishtah, IV. 243. The emperor Jehángír (Memoirs Pers. Text, 181) says that Násir-ud-dín had a disease which made him feel so hot that he used to sit for hours in water. [↑]
[57] Wákiăt-i-Jehángíri in Elliot, VI. 350. Farishtah (Pers. Text, II. 517–18) says that Násir-ud-dín died of a burning-fever he had contracted by hard drinking and other evil habits, that he showed keen penitence before his death, and bequeathed his kingdom to his third son Mehmúd. The emperor Jehángír (Memoirs Pers. Text, 181) confirms the account of the Wákiăt as to the manner of Násir-ud-dín’s death. [↑]
[58] Briggs’ Farishtah, IV. 243. [↑]
[59] The emperor Jehángír thus describes (Memoirs Pers. Text, 181) his visit to Násir-ud-dín’s grave. It is related that when during his reign Sher Khán Afghán Súr (a.d. 1540–1555) visited Násir-ud-dín’s grave he ordered his attendants to flagellate the parricide’s tomb: When I visited the sepulchre I kicked his grave and ordered those with me to do the same. Not satisfied with this I ordered his bones to be dug out and burned and the ashes to be thrown into the Narbada. [↑]
[60] Wákiăt-i-Jehángíri in Elliot, VI. 350. The emperor Jehángír (Memoirs Pers. Text, 202) refers to the well-known bridge and water-palace about three miles north of Ujjain as the work of Násir-ud-dín. He says: On Sunday I reached Saádulpur near Ujjain. In this village is a river house with a bridge on which are alcoves both built by Násir-ud-dín Khilji (a.d. 1500–1512). Though the bridge is not specially praiseworthy the water-courses and cisterns connected with it have a certain merit. [↑]
[61] Briggs’ Farishtah, IV. 246. [↑]
[62] Briggs’ Farishtah, IV. 247–249. Malcolm’s (Central India, I. 38) writes the Rájput’s name Maderay. The Mirăt-i-Sikandari (Persian Text, 149–155), gives the form Medáni Rai, the Lord of the Battlefield, a title which the author says (page 149) Mehmúd conferred on the Rájput in acknowledgment of his prowess. [↑]
[63] The Mirăt-i-Sikandari (Pers. Text, 154) gives the following details of Mehmúd’s flight: Sultán Mehmúd, on pretence of hunting left Mándu and remained hunting for several days. The Hindus, whom Medáni Rái had placed on guard over him, slept after the fatigue of the chase. Only some of the more trusted guards remained. Among them was a Rájput named Kṛishṇa, a Málwa zamíndár who was attached to the Sultán. Mehmúd said to Kṛishṇa: “Can you find me two horses and show me the way to Gujarát that I may get aid from Sultán Muzaffar to punish these rascals? If you can, do so at once, and, Alláh willing, you shall be handsomely rewarded.” Kṛishṇa brought two horses from the Sultán’s stables. Mehmúd rode on one and seated his dearest of wives, Ráni Kannya Kuar, on the other. Kṛishṇa marched in front. In half the night and one day they reached the Gujarát frontier. [↑]