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A LOVER OF LIGHT AMONG LUMINARIES : Dilip Kumar Roy Paramahamsa, this would be true. But to study Dilip Roy's work is to study Dilip Roy's personality. Sri Aurobindo, it can easily be seen, is not the sole occupant or even the chief occupant of the foregoing pages. Everywhere we see the author's inward reality, his sincerity, doubts, despair, hopes, joys, sorrows and above all, his exultant and emotional appreciation of greatness wherever it appears. Hence, one reason, why we find Dilip Roy's writing so interesting is that it is autobiographical revelation of a very remarkable and pleasant consciousness.
What is clearly discernible in the study of Dilip Roy is a kind of progress in his career as a thinker. Initially, we find him restless in his quest of spiritual Truth. That he is a hero-worshipper cannot be denied. Another thing is that he cannot blindly follow the lead of one whom he has accepted as his guru. And he does not have his own solid ground to stand upon. He appears to be tossed about by the arguments of his great men. But he loves them and they love him, too. Therefore, the situation appears to be funny rather than pathetic.
But as he advanced in years, and his works gained in maturity, stability and steadiness also grew. Advent of Indira Devi appears to be a turning point in his life. In his disciple, he found a true guru who talked his language with the experience he aspired for. And it was, and was not leaving one guru for the other. It was because in reality it appears true, yet, it was not, because Sri Aurobindo permitted him to accept her as his disciple. That is why, he never felt the guilt of having left the guru who had looked after him so long and so lovingly. Nominally, Sri Aurobindo remains his guru. Practically, Indira Devi has taken over from Sri Aurobindo. That is the turning point, the beginning of a new phase of the life of Dilip Kumar Roy. There is hence on a growing steadiness. He does meet great people, does talk with them and records their conversations, but he no longer is swept away by them. His humility is permanent. But his self-confidence has grown. And now he talks only to the birds of his feather, not to the creatures quite unlike him, like Subhas and Russell. His Krishnabhakti has taken deep roots in him. The guru-disciple listens with rapt attention as the disciple-guru sings bhajans inspired by Mira. This is the most constructive period of Roy's life. In that, mere talking of spirituality ends and real experiences begin, leaving no room for doubt and disbelief. These are the experiences of blessed love of Krishna within him and of real incredible miracles worked by Krishna's active grace that he himself witnesses. One might feel the pilgrim has at last reached the gates of his destination and is waiting for them to open. These are the last serene, sober and thrilling days of Dilip Roy's beautiful evening, vibrating Divine music.
What one can find in Dilip Roy is a typical Indian attitude of worship. He can only praise and eulogise the great men and feel too humble to question or even to understand the peculiar nature of their greatness. A genuine critical spirit
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