The significant changes that were introduced in the organization of Mughal government and the accompanying shifts in Akbar's administrative and religious policies during the period 1560–80 have remained for long a favourite subject of study for a number of modern historians. The existing interpretation of these changes seems largely to run parallel to Abul Fazl's line of argument which seeks to explain the growth of institutions and policies in terms of the unfolding of Akbar' personality. Abul Fazl often tries to ignore, or brush aside as the outcome of “evil advice”, all those measures or decisions which appeared to him inconsistent with Akbar's policy during the last 25 years of his reign. The impression created by Abul Fazl is reinforced by a similar tendency in Badauni, who, from an opposite point of view, quite frequently mixes up his comments on some of Akbar's enlightened measures of the later period with the events of the earlier phase when there was hardly any ground for him to find fault with Akbar from a doctrinal angle. Under the influence of these interpretations modern historians also tend to disregard facts that are inconsistent with Abul Fazl's theory of Akbar's gradual “unveiling” of himself as “the superman”, through the introduction, one after another, of his policies based on the principles of Sulh-i Kul and universal kingship.