Though Khwāja 'Abdu-l-Majīd Āṣaf* Khān was a Tājīk and belonged to the writing-class, yet by being supported by the dominion which is conjoined with eternity he did deeds which made Turks humble* themselves before him. O wise (reader), those who prove their merit by their genealogy succeed with the vulgar ('aāmma). Men of elite (khāsān) shut their eyes to lineage and look to the real nature of a man, and call those noble who do great deeds. In short, Āṣaf Khan by his excellent service, loyalty and reliance upon the eternal dominion was divinely favoured and conquered the territory of Gaḍha. The brief account of this is as follows: In the spacious territories of India there is a country called Goṇḍwāra, viz., the country inhabited by Gonḍs. They are a numerous tribe and mostly live in the wilds. Having chosen this as their abode, they devote themselves to eating and drink­ing and to venery. They are a low-caste tribe and the people of India despise them and regard them as outside the pale of their realm and religion. The east part of the country adjoins Ratan­pūr* which belongs to Jhārkhand, and the west is contiguous to Raisīn which belongs to the province of Malwa. Its length* may be 150 kos. On the north is the country of Pannah, and on the south the Deccan. Its width may be 80 kos. The country is called Gaḍha* Katanga. It is an extensive tract and is full of forts, and contains populous cities and towns, so that truthful narrators have stated that Gaḍha Katanga contained 70,000 inhabited villages. Among these, Gaḍha is a large city whilst Katanga is a village. The country has become known by this double name. The capital is the fortress of Caurāgarha. There was not in former times any sole ruler, on the contrary there were many Rajahs and Rais. At the present day, when by the revolutions of time the country is no longer under the old regime there are still many Rajahs,* e.g., the Rajah of Gaḍha, the Rajah of Garola,* the Rajah of Haryā,* the Rajah of Sal­wānī, the Rajah of Danakī, the Rajah of Katholā, the Rajah of Mugda, the Rajah of Mandlā, the Rajah of Deohār, the Rājah of Lānjī.

Most of the soldiers fight on foot: there are few horsemen. Since the first appearance of Islam, when great rulers conquered India, though their reigns were long, the bird of victory of none of them was able to fly to the pinnacles of those strong forts, nor could the hoof of the horse of their thought brush the soil of that extensive country. At this time, when Āṣaf Khān became jāgīrdār of Sarkār* Karra, and conquered the territory of Pannah, the sover­eignty of that country (Gaḍha Katanga) had come to a woman named Durgāvatī, who was generally known as the Rānī. She was distinguished for courage, counsel and munificence, and by virtue of these elect qualities she had brought the whole of that country under her sway. I have heard from experienced men who had been there that 23,000 cultivated villages were in her possession, and that in 12,000 of these she had resident governors (shiqdār). The remainder were subordinate to her, and their headmen were under her control. She was the daughter of Rajah Sālbāhān of Rātha* and Mahoba who was a Candīl by caste. The Rajah gave her in marriage to Dalpat the son of Amān Dās. Though he was not of a good family yet as he was wealthy and Rajah Sālbāhan was in bad cir­cumstances, the latter was compelled to make this alliance. As Amān Dās had given valuable help to Sultan Bahādur of Gujrāt in the conquest of Raisīn, the latter had increased his dignity by giving him the title of Sangrām Shāhī.* He was the son of Arjan Dās, son of Sangīn Dās,* son of Kharjī. Though from old times the house of the ruler of Gaḍha was of high rank, yet it had nothing beyond reverence. This Kharjī by ability and contrivance took things under the denomination of peshkash from the other rulers of the country and so collected one hundred cavalry, and 10,000 infantry. His son* Sangīn Dās carried on his father's plans and increased his power, collecting 500 cavalry and 60,000 infantry. He had many Rājputs among his cavalry and infantry. Two able companions joined themselves to him. One was of the Kaharcalī (?) caste, and an inhabitant of Hamīrpūr, and the other was of the Parihār* caste. By their abilities he obtained great influence in the country. After him the government came to his son Arjan Dās when the latter was forty years of age. After him the government fell to Amān Dās above mentioned. This Amān Dās was a trickster and evildoer. He always acted against the will of his father and prepared for himself eternal loss. His father out of regard for him kept him in confine­ment for some while, and then let him out upon conditions. The wretch went back to his old courses and did improper acts. He then ran away to Barsingh Deo, the grandfather of Rām Cand, the Rajah of Pannah. The Rajah adopted him. Barsingh Deo entered the service of Sulān Sikandar Lodī and left Aman Dās with Bīr Bahān, the father of Rajah Rām Cand, who was then young. There he outwardly followed a course of rectitude. His father Arjan Dās being displeased with him made his second son Jōgi Dās his heir-apparent, but he had respect to the claim of his elder brother and did not agree to this arrangement. (He said) It is not right that I should have this title in the presence of my elder brother.

When the worthless Amān Dās heard that his father was giving honour to the second son, he made a rapid expedition and got into his mother's house and remained hidden there. With the concurrence of one of the Rajah's intimates, with whom he had old relations, he one night got his opportunity and killed the Rajah. The people rose and imprisoned him and sent a messenger to the second son, but he would not accept the invitation, saying that he could not kill his elder brother whom he regarded as a father, nor could he submit to him as he had prepared eternal loss for himself. Arguments were in vain. He elected retirement and went off into the desert. The two honest companions stood firm on the path of fealty and refused to serve him. On the contrary they wrote an account of the circum­stances to Rajah Barsingh Deo and instigated him to take the country. He got leave of absence from Sulān Sikandar and marched with a large force into the country. Amān Dās took refuge in the mountain-defiles. Though in fact he was unable to resist the Rajah, he represented that he had from ignorance and a disordered brain killed one father, and how could he now fight with a second? When the Rajah had conquered the country and was returning after leaving his own men in charge, Amān Dās met him on the way with a few followers and did homage to him. After much lamentation the Rajah forgave him and made over the country to him. Amān Dās wept continually and expressed his abhorrence of himself for his evil action. Nor is it known whether this was hypocrisy, or he became aware of his wickedness and so expressed his feeling of shame before God and men. When he died, the government went to his son Dalpat. He ruled for seven years and then left the world. There was a report that Sangrām had no son and that he requested Gobind Dās Kacwāha, who was his servant, to allow his pregnant wife to be delivered in the former's harem. If there was a daughter, Gobind Dās would have her, and if there was a son, Sangrām would take him as his. No one was to be told of this. Gobind Dās obeyed the order, and when his wife was delivered of a son the Rajah took him as his own. He gave him the name of Dalpat, and Rānī Dūrgāvatī was given in marriage to him. When Dalpat died his son Bīr Narayan was five years old. Rānī Dūrgāvatī in concurrence with Adhār Kayath and Mān Brahman gave her son the title of Rajah and exercised the real authority herself. She neglected no point of courage or capacity, and did great things by dint of her farseeing abilities. She had great contests with Bāz Bahādur and the Mīānas, and was always victorious. She had 20,000 good cavalry with her in her battles, and one thousand famous elephants. The treasures of the Rajahs of that country fell into her hands. She was a good shot with gun and arrow, and continually went a hunting, and shot animals of the chase with her gun. It was her custom that whenever she heard that a tiger had made his appearance she did not drink water till she had shot him. There are stories current in Hindustan of her feasts and her frays. But she had one great fault, to wit, she, owing to a crowd of flatterers, became proud of her outward success, and did not submit herself at the threshold of the Shāhinshāh.