[3] The Jayasi text describes her story as follows: Padmavati was an exceptionally beautiful princess of the Sinhalese kingdom (in Sri Lanka).

For example, Rani Padmini's husband Ratan Sen dies fighting the siege of Alauddin Khalji, and thereafter she leads a jauhar.

[8] The 14th-century accounts written by Muslim court historians that describe Alauddin Khalji's 1302 CE conquest of Chittorgarh make no mention of this queen.

[9] Jain texts between 14th and 16th century – Nabinandan Jenudhar, Chitai Charitra and Rayan Sehra have mentioned Rani Padmini.

Facing a certain defeat against Alauddin, Nagmati and Padmavati along with other women of Chittor committed suicide by mass self-immolation (jauhar) in order to avoid being captured and to protect their honor.

The unsuspecting Rajput king further reciprocates the trust shown by Alauddin by accompanying the Sultan to his camp so that he returns without harm.

The Sultan took Bhimsi hostage when they arrived at the Muslim army camp, and he demanded Padmini in return for Rajput king's release.

Padmini plots an ambush with her uncle Gora and his nephew Badal, along with a jauhar – a mass immolation – with other Rajput women.

[33] With this scheme, Gora and Badal managed to rescue Bhimsi, but a large number of the Chittor soldiers died in the mission.

[33][34] Inscriptions discovered after the publication of James Tod's version suggest that he incorrectly stated Lakshmanasimha (Lachhman Singh) as the ruler.

[37] Yagneshwar Bandyopadhyay's Mewar (1884) vividly describes the jauhar (mass self-immolation) of Padmini and other women, who want to protect their chastity against the "wicked Musalmans".

[38] Rangalal Bandyopadhyay's patriotic and narrative poem Padmni Upakhyan based on the story of Rajput queen Padmini was published in 1858.

Vidyavinode's story features several sub-plots, including those about Alauddin's exiled wife Nasiban and Lakshmansinha's son Arun.

Alauddin captures Bhimsinha using deceit, but Padmini manages to rescue him using the palanquin trick; another noted warrior Gora is killed in this mission.

[44] The earliest source to mention the Chittor siege of 1303 CE is Khaza'in ul-Futuh by Amir Khusrau, a court poet and panegyrist, who accompanied Alauddin during the campaign.

[46] Some scholars, such as Ashirbadi Lal Srivastava, Dasharatha Sharma, and Mohammad Habib, have suggested that Amir Khusrau makes a veiled reference to Padmini in Khaza'in ul-Futuh.

[47] Similarly, the historian Subimal Chandra Datta in 1931 stated that the Khusrau's 14th-century poetic eulogy of his patron's conquest of Chittor, there is a mention of a bird hudhud that in later accounts appears as a parrot,[48] and implies "Alauddin insisted on the surrender of a woman, possibly Padmini".

[49] On Monday, 11 Muharram, AH 703, the Solomon of the age [Alauddin], seated on his aerial throne, went into the fort, to which birds were unable to fly.

[49] According to Ziauddin Barani, in 1297 CE, a Kotwal officer of Alauddin had told him that he would have to conquer Ranthambore, Chittor, Chanderi, Dhar and Ujjain before he could embark on world conquest.

The Khusrau source then mentions his patron emperor "crimson in rage", the Rajput king surrendering then receiving "royal mercy", followed by an order of Alauddin that led to "30,000 Hindus being slain in one day", states Datta.

[55] According to archeologist Rima Hooja, most of the romantic details of Jayasi's work are indeed legendary but the central plot of the text is certainly based on historical fact.

Their records state that Alauddin seized Chittor, set up military governors there, then returned to Delhi after forgiving Ratansen and his family.

Ghiyath al-din Khalji, according to a Hindu inscription in the Udaipur area, was defeated in battle in 1488 by a Rajput chieftain, Badal-Gora, which incidentally also happened to be the names of the twins, Badal and Gora, the vassals of Ratansen"[59] Hemratan's Gora Badal Padmini Chaupai (c. 1589 CE) narrates another version of the legend, presenting it as based on true events.

[12] The 16th-century historians Firishta and Haji-ud-Dabir were among the earliest writers to mention Padmini as a historical figure, but their accounts differ with each other and with that of Jayasi.

...... it must be admitted that there is no inherent impossibility in the kernel of the story of Padminī devoid of all embellishments, and it should not be totally rejected off-hand as a myth.

[64] She has been admired for her character, her willingness to commit jauhar instead of being humiliated and accosted by Muslims, as a symbol of bravery and an exemplar like Meera.

One mention of it is in Amar Kavyam which states the confinement of Mahmud Khilji- II, Sultan of Malwa here by Rana Sanga.

It was repaired by Maharana Sajjan Singh, who got some new constructions done before Lord Ripon, the then Governor General of India, arrived here on 23 November 1881.

[74] The life story of Rani Padmini appears in some Muslim Sufi, Hindu Nath and Jain tradition manuscripts with embedded notes that the legend is symbolic.

[76] Such allegorical interpretations of the Rani Padmini's life story are also found in the bardic traditions of the Hindus and Jains in Rajasthan.