It is said that the spot immediately beneath a lamp is dark. And so it was that the
orthodox people of the neighbouring villages hardly understood the ideas and ideals of
the Belur Math. The monks there did not in all respects lead the life of orthodox
sannyasins. Devotees from abroad frequented the monastery. In matters of food and
dress the inmates were liberal. Thus they became the butt of criticism. The villagers
invented scandals about them and the passengers on the boats passing along the Ganga
would point out the monastery with an accusing finger.
When the Swami heard all this he said: 'That is good. It is a law of nature. That is the
way with all founders of religion. Without persecution superior ideas cannot penetrate
into the heart of society.'
But the criticism of the neighbours in time gave place to pride in having in their midst
so many saintly souls.
Many distinguished Indians used to visit the Swami at this time. With some of them he
discussed the idea of founding a Vedic Institution for the promotion of the ancient
Aryan culture and the knowledge of Sanskrit. This was one of the Swami's favourite
thoughts, on which he dwelt even on the last day of his life on earth.
Towards the end of 1901 two learned Buddhists from Japan came to the Belur Math to
induce the Swami to attend a Congress of Religions that was being contemplated in
Japan at that time. One of them was the famous artist and art critic Okakura, and the
other Oda, the head priest of a Buddhist temple. The Swami became particularly fond
of Okakura and said, 'We are two brothers who meet again, having come from the ends
of the earth.' Though pressed by the visitors, he could not accept the invitation to go to
Japan, partly because of his failing health and partly because he was sceptical that the
Japanese would appreciate the monastic ideal of the Non-dualistic Vedanta. In a letter
to a Western lady written in June 1902, the Swami made the following interesting
observation about the connexion between the monastic ideal and fidelity in married life:
In my opinion, a race must first cultivate a great respect for motherhood, through the
sanctification and inviolability of marriage, before it can attain to the ideal of perfect
chastity. The Roman Catholics and the Hindus, holding marriage sacred and inviolate,
have produced great chaste men and women of immense power. To the Arab, marriage
is a contract or a forceful possession, to be dissolved at will, and we do not find there
the development of the idea of the virgin of the brahmacharin. Modern Buddhism —
having fallen among races who had not yet come up to the evolution of marriage —
has made a travesty of monasticism. So until there is developed in Japan a great and
sacred ideal about marriage (apart from mutual attraction and love), I do not see how
there can be great monks and nuns. As you have come to see that the glory of life is
chastity, so my eyes also have been opened to the necessity of this great sanctification
for the vast majority, in order that a few lifelong chaste powers may be produced.