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A LOVER OF LIGHT AMONG LUMINARIES: Dilip Kumar Roy of not having the passion for divinity in burning intensity. You may say, he still does not want God in Krishnaprem's manner, but he sincerely wants to want God. Krishnaprem is his ideal, and the ideal has to be perfect. Roy is simply an aspirant, seeking painfully, often crawling weakly with all his infirmity to reach
that ideal.
It seems that Dilip Roy,'s style, in the portrayal of Krishnaprem, reflects his mental condition. He lacks harmony in his personality. So, how can there be any harmony or order in his writing ? Clear mind finds expression in clear language and well-ordered form. But conflict and chaos of disordered and confused consciousness can only ramble, now in this direction and now in that. He fully illustrates the dictum. 'style is the man".
Repetitions abound in his writings. As considered earlier. in Part 1 of Yogi Sri Krishnaprem, he has reprinted with very few changes an entire chapter. "Sri Krishnaprem vis-a-vis Sri Aurobindo' from Sri Aurobindo Came to Me. Many of the letters published in Part III of Yogi Sri Krishnaprem, too, appear in Dilip Roy's earlier books like Among the Great and Sri Aurobindo Came to Me. He has not taken care even to publish the letters in chronological or logical sequence. Consider, for example, Krishnaprem's letter expressing his views on communism. dated 25th August, 1943. What should follow it is Sri Aurobindo's letter dated 3rd September, 1943, commenting as it does on Krishnaprem's views. But it does not. In between comes Krishnaprem's letter to Abanibabu dated 6th July, 1938. In writing, editing and compiling letters, Roy just rambles on without any sense of
order.
Dilip Roy also lacks terminological exactitude. In what sense could Krishnaprem be described a yogi ? He does not clarify. There are six systems of orthodox Indian philosophy. One of them is called Yoga, based upon Patanjali's Yogasutra. Krishnaprem is certainly not a yogi of that school, practising chittavrittinirodh or quietening of mental modifications by meditation and japa. Yet, why does Dilip Roy call him a yogi? Perhaps, he uses the term loosely in the fashion of the Bhagvatgita where all approaches to divinity are described as a form of yoga or meeting of the soul with the supersoul, such as Jnanayoga, Bhaktiyoga and Karmayoga. In that case, Dilip Roy should clarify that he calls Krishnaprem a bhaktiyogi which he was, for without that clarification, yogi could mean only a practitioner of the Patanjal School'.
3. Subhas Chandra Bose
Next to Krishnaprem, there is the fuller portrait of Subhas Chandra with whom Dilip Roy remained in intimate contact for years together.
Subhas Chandra (1897-1945?), as it is known to all Indians, was an enthusiastic revolutionary who worked ceaselessly to release his motherland.
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