A King came to the gate of a garden in the heat of the day. He saw an old gardener standing at the gate, and asked him if there were any pomegranates in the garden. He said: “There are.” He told him to bring a cup of pomegranate juice. The gardener had a daughter adorned with grace of person, and beauty of disposition. He made a sign to her to bring the pomegranate juice. The girl went and at once brought a cup full of pomegranate juice, and placed some leaves upon it. The King took it from her hand and drank it. Then he asked the girl what was her reason for placing leaves on the top of the juice. She, with an eloquent tongue and a sweet voice, represented that it was not wise at once to drink off a quantity of liquid when he was bathed in perspiration, and in such a hot air. On this account she had placed the leaves on the liquid by way of precaution, so that he might drink it slowly. The King was greatly pleased with her sweet ways, and it crossed his mind to admit the girl into his Palace. After this he asked the gardener: “How much profit do you derive from this garden every year?” He answered: “Three hundred dīnārs.” The King asked: “What do you pay the Diwan (tax-collector)?” He answered: “The King takes nothing from the trees, but takes a tenth of the cultivated crops.” It came into the King's mind that there were in his dominions many gardens and countless trees. If he were to get a tenth of the garden produce as well, it would amount to a large sum, and there would be no great loss to the cultivator. Hereafter he would order a tax to be levied on garden produce. He said then: “Bring me a little more pomegranate juice.” The girl went, and after a long time brought a small quantity. The King said: “The first time thou camest quickly, and broughtest more. This time thou didst stay a long time, and broughtest less.” The girl said: “The first time I had filled the cup with the juice of one pomegranate, and brought it; this time I pressed out five or six pomegranates and did not get as much juice.” The astonishment of the King increased. The gardener represented: “The blessing of produce depends on the goodwill of the King. It occurs to me that you must be a King. At the time when you inquired of me the income from the garden, your disposition must have changed. Consequently the blessing passed away from the fruit.” The Sultan was impressed, and drove that idea out of his heart. He then said: “Bring me once more a cup of pomegranate juice.” The girl went again, and quickly bringing a cup full to the brim, gave it, smiling and gladly, into the Sultan's hand. He praised the intelligence of the gardener, and explained the actual state of affairs, and begged the girl of him in marriage, and married her.
This true tale of that truth-preserving King has remained as a memento on the page of time. In truth, the manifestation of such spiritual (?)* results is the mark of good intentions, and the fruit of justice. Whenever all the energies and purposes of justice-observing Kings are devoted to the comfort of the people and the contentment of their subjects, the manifestations of well-being and the productions of fields and gardens are not far off. God be praised that in this age-enduring State no tax has ever been levied on the fruit of trees, and is not levied now. In the whole of the dominion not a dām nor one grain (ḥabba)* on this account enters the public treasury, or is collected by the State. Moreover, there is an order that whoever makes a garden on arable land, its produce is exempted. I trust that God (to whom be glory!) will always incline this suppliant towards what is good.
“When my purpose is good, do Thou grant me good.”*
On Saturday, for the second time, my desire for the company
of Jadrūp increased. After performing the midday
devotions, I embarked in a boat and hastened to meet him,
and at the close of day I ran and enjoyed his society in the
retirement of his cell. I heard many sublime words of
religious duties and knowledge of divine things. Without
immoderate praise, he sets forth clearly the doctrines of
wholesome Sufism, and one can find delight in his society.
He is sixty years old. He was twenty-two years of age, when,
forsaking all external attachments, he placed the foot of
determination on the highroad of asceticism, and for thirty-
On Sunday, the 3rd, marching from Kāliyādaha, I encamped at the village of Qāsimkhera. I employed myself on the road in hawking. By chance a crane rose, and the tūyghūn falcon, of which I am very fond, was let fly after it. The crane sought to escape, and the falcon soared and flew so high as to disappear from sight. Although the huntsmen and the head-beaters ran after it in all directions, they found no trace of it, and it was impossible for the falcon to be caught in such a desert. Lashkar Mīr Kashmīrī, who is the head of the Kashmir huntsmen, in whose charge the falcon was, ran in a bewildered state through the desert in all directions without finding a sign or trace. Suddenly he saw a tree in the distance, and when he went up to it he found the falcon sitting on the end of a branch. Showing a domestic fowl, he called to the falcon. Three gharīs more had not passed when he brought it to me. This gift from the hidden world, that had entered into the thoughts of no one, increased the joy of my mind. Increasing his mansab as a reward for this service, I gave him a horse and a dress of honour.
On Monday, the 4th, Tuesday, the 5th, Wednesday, the 6th, I marched continuously, and, halting on Thursday, the 7th, I arranged a feast of pleasure on the bank of a tank. Nūr-Jahān Begam had been ill for some time, and the physicians who had the good fortune to be chosen to attend on her, Musalmans and Hindus, perceived no gain from all the medicines they gave her, and confessed their helplessness in treating her. At this time Ḥakīm Rūḥu-llah began to wait upon her, and undertook (to find) a remedy. By the aid of God (Glory be to His name!), in a short time she quite recovered. In reward for this excellent service I increased his mansab and bestowed on the Ḥakīm three villages in his native country as his private property, and an order was given that he should be weighed against silver, which should be given him as a reward. From Friday, the 8th, until Sunday,* the 13th, I made successive marches, and every day up to the end of the stage employed myself in hunting with hawks and falcons (bāz u jurra). Many durrāj (partridges) were caught. On last Sunday, Kunwar Karan, s. Rānā Amar Singh, having enjoyed the good fortune of kissing the ground, presented his congratulations on the conquest of the Deccan, offering 100 muhars and Rs. 1,000 by way of nazr, and the value of Rs. 21,000 in jewelled vessels, with some horses and elephants as pīshkash. The horses and elephants I returned to him, and the rest was accepted. The next day I presented him with a dress of honour. To Mīr Sharīf, Vakil of Qubu-l-mulk, and to Irādat K., the chief butler, an elephant each was given. Sayyid Hizabr K. was given the faujdari of Mewāt, and his mansab, original and increased, was fixed at 1,000 personal and 500 horse. Having selected Sayyid Mubārak for the charge of the fort of Rohtās, I conferred on him the mansab of 500 personal and 200 horse. On Thursday, the 14th, the camp was pitched on the bank of the tank of the village of Sandhāra, and the feast of cups was held, and chosen servants were made happy with cups of pleasure. The birds of chase, “that had been shut up in Agra to moult” (ba-kurīz basta būdand), were this day brought to me by Khwāja ‘Abdu-l-Laīf, the Chief Fowler. Picking out those that were fit for my own use, the rest were given to the Amīrs and other servants.