Q.Read the following extract carefully and answer the questions that follow : "Moistening the rose garden of fortune" In this extract Abu'l Fazl gives a vivid account of how and from whom he collected his information : ... to Abu'l Fazl, son of Mubarak ... this sublime mandate was given. "Write with the pen of sincerity the account of the glorious events and of our dominion-conquering victories ... Assuredly, I spent much labour and research in collecting the records and narratives of His Majesty's actions and I was a long time interrogating the servants of the State and the old members of the illustrious family. I examined both prudent, truth-speaking old men and active-minded, right-actioned young ones and reduced their statements to writing. The Royal commands were issued to the provinces, that those who from old service remembered, with certainty or with adminicle of doubt, the events of the past, should copy out the notes and memoranda and transit them to the court. (Then) a second command shone forth from the holy Presence-chamber; to wit – that the materials which had been collected should be ... recited in the royal hearing, and whatever might have to be written down afterwards, should be introduced into the noble volume as a supplement, and that such details as on account to the minuteness of the inquiries and the minutae of affairs, (which) could not then be brought to an end, should be inserted afterwards at my leisure. Being relieved by this royal order – the interpreter of the Divine ordinance – from the secret anxiety of my heart, I proceeded to reduce into writing the rough draughts (drafts) which were void of the grace of arrangement and style. I obtained the chronicle of events beginning at the Nineteenth Year of the Divine Era, when the Record Office was established by the enlightened intellect of His Majesty, and from its rich pages, I gathered the accounts of many events. Great pains too, were taken to procure the originals or copies of most of the orders which had been issued to the provinces from the Accession up to the present-day ... I also took much trouble to incorporate many of the reports which ministers and high officials had submitted, about the affairs of the empire and the events of foreign countries. And my labour-loving soul was satiated by the apparatus of inquiry and research. I also exerted myself energetically to collect the rough notes and memoranda of sagacious and well-informed men. By these means, I constructed a reservoir for irrigating and moistening the rose garden of fortune (the Akbar Nama). (14.1) How were imperial ideologies disseminated ?
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Start your 14-day free trial to unlock the full solution →Abu'l Fazl's account reveals that Mughal imperial ideologies were disseminated through a systematic, state-sponsored historical project that combined oral testimony, written records, and royal decrees — treating the emperor's commands as divinely ordained to legitimise absolute authority.
The Concept: History as Imperial Propaganda
The passage is from Abu'l Fazl's preface to the Akbar Nama, and it reveals something crucial about how the Mughals understood power. History-writing wasn't a neutral academic exercise — it was a tool for building legitimacy. By framing Akbar's reign as divinely guided and by controlling the narrative of events, the court could project an image of the emperor as a just, all-knowing ruler whose authority came from God.
The key insight is that the method of collecting information and the language used to describe royal commands are themselves evidence of how ideology worked. You don't need to look for a separate "propaganda department" — the very process of writing history was the dissemination.
Step-by-Step Solution
14.1 How were imperial ideologies disseminated? (2 marks)
1. Through commissioned histories. The emperor himself ordered Abu'l Fazl to "write with the pen of sincerity" — meaning the state directly sponsored a version of events that glorified the ruler. This wasn't a private chronicle; it was an official project.
2. Through a network of informants across the empire. Royal commands were sent to the provinces asking for records and memoranda from old servants. This means the court actively collected stories from across the realm, then filtered and arranged them into a single, coherent narrative that served imperial interests.
3. Through public recitation before the emperor. The draft was read aloud in the royal presence, and only after the emperor's approval were additions made. This ensured that nothing contrary to the official image remained.
For a 2-mark question, you only need two clear points. The most important are: (i) state-sponsored history-writing, and (ii) the use of provincial officials to collect and transmit information. Don't waste space listing all the sources — that's for question 14.3.
14.2 Why were Royal orders considered as Divine ordinance? (2 marks)
1. The language of the text equates the emperor's will with God's will. Abu'l Fazl calls the royal order "the interpreter of the Divine ordinance" — meaning the emperor's command was seen as the channel through which divine will was made known on earth.
2. This was a deliberate ideological construction. In Mughal political theory, especially under Akbar, the emperor was not just a temporal ruler but had a semi-sacred status. The phrase "the holy Presence-chamber" and the idea that the emperor's command "shone forth" suggest a ruler whose authority transcended ordinary politics.
3. It relieved the historian of personal responsibility. Abu'l Fazl says he was "relieved ... from the secret anxiety of my heart" by this order. By framing the command as divine, any criticism of the final work could be deflected — it wasn't the historian's opinion, but the emperor's (and therefore God's) will.
A common mistake is to say "because Akbar was considered a god." That's too strong and historically inaccurate. The Mughals used the language of divine ordination to elevate royal authority, but they did not claim Akbar was literally divine in the way a Hindu deity is. Stick to the textual evidence: the passage calls the order "the interpreter of the Divine ordinance," not "a divine command itself."
14.3 Which sources were used to describe the vivid account of the Mughal Empire? (3 marks)
Abu'l Fazl lists several distinct categories of sources. For a 3-mark question, you need to identify three separate types and briefly explain each.
| Source type | What it was | How it was used |
|---|---|---|
| Oral testimony | Statements from "prudent, truth-speaking old men" and "active-minded, right-actioned young ones" | Interrogated and reduced to writing |
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