While Kashmir is situated in a unique position in Persian and Indo-Persian writing as a region that can be described using the language of paradise to describe its physical abundances, this paper focuses on the ways in which certain travel-related Persian writings transform the region from geographical terrain to a space of pleasure, wonder, sovereignty, and sacred-aesthetic value. As an analytical shorthand for paradisiacal discourse but not as a phrase intended to appear verbatim in each source, I will be using “Jannat-ul-Firdous.” This paper will use qualitative literary-historical analysis, and will place Jahangir’s Jahangir Nama at the center of the corpus, and will read it in conjunction with Mirza Muhammad Haidar Dughlat’s Tarikh-I-Rashidi, Abu’l-Fazl’s Ain-i Akbari, and Abd al-Hamid Lahori’s Badshah Nama. This paper will also integrate recent studies of Persianate literary method, Mughal mobility, landscapes, gardens, Kashmir’s multilingual intellectual culture, and the material history of gardens. I argue that Kashmir was described as paradise through a specific conjunction of these methods: botanical classification, an aesthetically pleasing climate, flowing water, gardens, a calendar of changing views, and a hyperbolic poetry of a majestic emperor’s movement and the transformation of the landscape into a domain of knowledge. However, the same texts contained difficult access, uncomfortable climates, and social hierarchies and made ethnographic observations. Therefore, paradise should not be considered an exact representation; it should be viewed as a selective representation, a powerful example of composing paradise, because the harmony of empirical observation and Persian-Islamic aesthetic principles, at times, contradict each other.