[5] At the beginning of the text, Padmanabha invokes Ganesha and Sarasvati to grant him the ability to recount Kanhadade's story.
He declared that allowing the Delhi army to pass through his kingdom would be against dharma because it would result in devastation of villages, enslavement of women, looting, and torture of cows and Brahmanas.
Karnade, the king of Gujarat, fled his capital, following which the Muslim invaders destroyed the city's temples and converted them into mosques.
Ulugh Khan then sacked Somnath, where all the priests died trying to prevent him from desecrating the city's Shiva temple.
[8] Kanhadade venerated the rescued lingam, and installed its five pieces at Soratha, Lohasing in Vagada, Abu hill, Saivadi, and a newly built temple at Jalore.
Facing a certain defeat, the women of Sivana committed suicide by self-immolation (jauhar), while the men fought to their death.
His daughter Furuzan (also called Piroja or Sitai) told him that Kanhadade was the tenth incarnation of the god Vishnu, and would kill him if he tried to invade Jalore.
Alauddin yielded to her demand, and sent his envoy to Jalore with a marriage proposal and a huge dowry that included the wealthy Gujarat province and 560 million of gold and silver coins.
He refused Alauddin's offer, declaring that his marriage to a Turkic woman would shame all the 36 Rajput clans and disgrace his ancestor Chachigadeva.
The bastions of Jalore were decorated with silk sheets, the canopies were studded with jewels and pearls, the towers were adorned with golden spires, and the city was lighted with earthen lamps.
[12] Alaudin's first attack on Jalore was unsuccessful: Kanhadade's army captured the invading general Shams Khan and his wife, who was a sister of Furuzan.
Princess Furuzan had sent her nurse Dada Sanavar to save Viramade, if possible, or alternatively, to bring his head as a relic.
Dada Sanavar found Viramade's body, put his head in a basket of flowers, and brought it to Delhi.
A sad Furuzan wept, and finally committed sati on the banks of the Yamuna River, holding Viramade's head in her hand.
[14] The poem contains authentic descriptions of the contemporary groups (such as Rajputs, Brahmins and Muslims), beliefs, festivals, social life, weapons and war strategies.