The Positive Background of Hindu Sociology c14.s9.t4.37

c14.s9.t4.37

Such moralizings or ascriptions of moral qualities to a *Padshah* may also be expected of Abul Fazl quite independently. It should still be observed however that he is writing in a Hindu atmosphere about a monarch who is pro-Hindu with vengeance, nay, who is condemned as *Kafer* by orthodox Mussalmans.⁵ Further, Abul Fazl is actually using Hindi words at every turn and referring to Hindu customs in the most familiar way. One may perhaps suggest, therefore, that the author of *Ain-i-Akbari* is not uninfluenced by the traditional (Kauṭalyan) Hindu conception of the *rājarṣi*, the philosopher-king, while describing Akbar's daily routine, meals and other habits, as well as temperament etc. in *Ains 72-75* (pp. 153-160). The characteristic Muslim salutations (*taslim* and *kornish*) are, however, not included in these remarks. But Abul Fazl's dicta that "royalty is an emblem of the power of God and a light-shedding ray from this Sun of the Absolute" (p. 159) or that "even spiritual progress would be impossible unless emanating from the king in whom the light of God dwells" (p. 158) point perhaps to the fact that Abul Fazl is here making propaganda about his hero for a people that is used to the language of the *Manu Samhitā*. Not the least *tenden-ciös* item in all these statements is the one, as told by Abul Fazl, that "His Majesty abstains much from flesh so that whole months pass away without his touching any animal food." The author makes it a point to observe in this connection that the animal food, "though prized by most, is nothing thought of by the sage." This can be easily interpreted as an attempt on the part of Abul Fazl at "speaking to the gallery." But the fact that these statements about Akbar are truths and not mere propaganda furnishes all the more ground for believing that the emperor, his court, as well as Abul Fazl were Hinduized in thought and form.