essay on sister nivedita in 500 words

Essay on Sister Nivedita

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100 Words Essay on Sister Nivedita

Sister Nivedita, originally named Margaret Elizabeth Noble, was born in Ireland in 1867. She was a teacher who later became a disciple of Swami Vivekananda.

Influence of Swami Vivekananda

She met Swami Vivekananda in 1895 in London. Inspired by his teachings, she came to India in 1898 and was given the name Nivedita, meaning “dedicated to God.”

Contribution to India

In India, she worked tirelessly for the education of women and the poor. She established a girls’ school in Kolkata, which is still running today.

Sister Nivedita died in 1911, leaving behind a legacy of selfless service and dedication to the cause of education in India.

250 Words Essay on Sister Nivedita

Introduction.

Sister Nivedita, originally known as Margaret Elizabeth Noble, was a prominent social worker, educationalist, and disciple of Swami Vivekananda. Born in Ireland in 1867, she dedicated her life to the betterment of India, particularly in the field of education for women.

Meeting with Swami Vivekananda

In 1895, Nivedita met Swami Vivekananda in London. Deeply influenced by his teachings, she decided to move to India in 1898. Vivekananda initiated her into the vow of Brahmacharya, and she was given the name ‘Nivedita’, meaning ‘the dedicated one’.

Contribution to Education

Nivedita’s primary contribution was in the area of women’s education. She established a girls’ school in Kolkata, defying the prevalent societal norms and prejudices against women’s education. She believed that the empowerment of women was crucial for the overall progress of a nation.

Nationalism and Service

Nivedita was also a strong proponent of Indian nationalism. During the plague epidemic in Kolkata in 1899, she worked tirelessly for the victims. Her writings significantly contributed to the Swadeshi movement, inspiring many freedom fighters.

Sister Nivedita passed away in 1911, but her legacy lives on. Her life and works continue to inspire millions, and her contributions to education and nationalism in India remain etched in the annals of history. Her story is a testament to the power of dedication, service, and an unwavering belief in one’s convictions.

500 Words Essay on Sister Nivedita

Sister Nivedita, born as Margaret Elizabeth Noble, was an Irish social worker, author, and teacher who made significant contributions to India’s freedom struggle and upliftment of its society. Inspired by Swami Vivekananda’s teachings, she devoted her life to the service of India and played an instrumental role in promoting its culture and heritage.

Early Life and Influence of Swami Vivekananda

Born on October 28, 1867, in Ireland, Margaret was deeply affected by the plight of the less fortunate from an early age. Her path crossed with Swami Vivekananda in 1895 in London, where she was deeply moved by his teachings. Recognizing the spiritual connection and the shared vision for a better world, she moved to India in 1898 and was initiated into the monastic order, where she was given the name ‘Nivedita’, meaning ‘the dedicated one.’

Nivedita’s most significant contribution was in the field of education. Recognizing the importance of female education for the progress of society, she opened a girls’ school in Baghbazar, Kolkata, in 1898. The school, which was one of the first of its kind, focused on imparting a holistic education to girls, which included not just academics but also vocational skills and physical education.

Role in India’s Freedom Struggle

Nivedita was a staunch supporter of India’s freedom struggle. She used her writings and speeches to criticize the British rule and inspire a sense of nationalism among the masses. She was a close associate of several freedom fighters, including Aurobindo Ghosh, and her home often served as a meeting place for revolutionaries.

Championing Indian Art and Culture

Nivedita was a passionate advocate for Indian art and culture. She believed that the revival of India’s rich cultural heritage was crucial for the nation’s progress. She promoted the works of Indian artists and musicians, and her writings helped bring global attention to India’s cultural richness.

Humanitarian Work

During the plague epidemic in Kolkata in 1899, Nivedita organized relief efforts, setting up clinics and kitchens to aid the affected people. Her selfless service during this time earned her the love and respect of the people.

Sister Nivedita passed away on October 13, 1911, but her legacy continues to inspire millions. Her life stands as a testament to the power of dedication and selfless service. Her contributions to education, the freedom struggle, and the promotion of Indian culture have left an indelible mark on the nation’s history.

In conclusion, Sister Nivedita was a beacon of hope and a source of inspiration. Her life serves as a reminder that true service lies in self-sacrifice and dedication to the betterment of society. She was not just a social reformer, but a visionary who saw the potential in India and worked tirelessly towards realizing it.

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How Sister Nivedita’s contribution to Indian art history shaped the National Movement

sister-nivedita-indian-art-history-national-movement

The Irish-born educationist, author, social activist and thinker, Margaret Elizabeth Noble (1867-1911), a.k.a Sister Nivedita, was a significant contributor to the field of women’s education and empowerment; promoted science and art, but most of all, she is remembered for awakening national consciousness amidst the people of India. To introduce her in a line, and highlight her contribution to India, it would be fair to use Abanindranath Tagore’s words:

“Amongst the foreigners who really loved India, Nivedita’s place is the highest.”

Sister Nivedita not only endorsed, encouraged and appreciated Indian Art but plunged herself into the whirlwind of discovering and reconstructing Indianness in Indian Art, thus making art an essential tool in awakening and invigorating the national consciousness of India.

In November 1895, when she was only 28 years old, Margaret Noble met Swami Vivekananda for the first time. While she, inspired by his speech, saw a ‘Guru’ in him; he in turn recognized her intellect, her universal mindset, and potential to be the bridge between people from different social pathways. She arrived in India in the late nineteenth century at the age of thirty, and under the guidance of Vivekananda, took on a new path with a new identity: Sister Nivedita, the dedicated one.

For Sister Nivedita, national consciousness was about awakening & pride in all spheres – science, history, art, religion, literature – promoting the finest minds across industry was her approach to nation building. She thus shaped the discourse on nationalism, through engaging with people, recognizing their potential and enabling them.

She felt deeply concerned about the western view that Indian art was influenced by Hellenic art, and thus not original. In a bid to challenge this prejudiced opinion, Nivedita, together with Ananda Coomaraswamy and E.B Havell, led the movement to revive Indian art.

The concept of Art as a signifier of national and civic identity appealed to Sister Nivedita as early as 1880. She was inspired by the art and craft movement in Britain that sought to preserve the traditional and indigenous artistry of the common people in the wake of industrialisation. When she arrived in India (which was a British colony), empathy for the culturally and intellectually colonised came naturally, and later reflected in her works and words.

Never lower your flag to a foreigner. Try to be the greatest authority in the particular branch of research that you have chosen for yourself. India must be recognised as the first here Sister Nivedita to Sir Jadunath Sarcar (a prominent Indian historian)

She had learnt from Swami Vivekananda the inmost and intricate specialities of Indian art to which the Indian artists and art critics of the time were hardly aware. We may infer that Sister Nivedita made E. B. Havell, Abanindranath Tagore and Ananda Coomaraswamy understand her special vision of Indian aesthetics and the philosophy of art which she imbibed from her Master (Swami Vivekananda). She believed that the rebirth of “ indianness ” in art was essential for the reawakening of the motherland, and held prolonged discussions and active interactions with the young students about the same.

Sister Nivedita’s role in Indian art history, has been understated & overlooked for the longest time. In a country “full, full, full of artistic talent” she tried to send a clear message to Indian art students to desist from the existing practice of aping the Western art and strived hard to elaborate and establish the idea of Indian art with its indigenous roots as the binding force.

Sister Nivedita and the Bengal School of Art

The Bengal School of Art under the mentorship of Abanindranath Tagore began as an avant garde and nationalist art movement in the early twentieth century. The vision was to look towards the ‘east’ or the traditional art of India for inspiration and with a conscious attempt to move away from the imitative style of Western art. Distinguished practitioners of the Bengal school such as, Nandalal Bose, Asit Kumar Haldar, Surendranath Ganguly, K. Venkatappa, Samarendranath Gupta, Kshitindranath Majumdar , Mukul Dey, etc. were mentored and supported by art luminaries like E. B. Havell, Ananda Coomaraswamy, Gaganendranath Tagore, O. C. Ganguly, Sir John Woodroffe, Kakuzo Okakura, Yokohama Taikan, and others. They were also mentored by Sister Nivedita , who took great interest in the work of the young group of artists, encouraging them to exhibit their paintings and pointing out to them what she perceived to be their artistic flaws. Thus, Sister Nivedita remained the vibrant centre of this art movement.

In 1909, on the request of a visiting artist ( Christiana Herringham ), Sister Nivedita convinced Abanindranath Tagore to send his students to the caves of Ajanta to copy it’s frescoes. It was her way of igniting respect for “Indian” art (which had largely been forgotten) within the young students and believed these could influence their art in future. It could also be looked upon as her way to “save art” by documenting it. Sister Nivedita personally met their expenses of boarding and lodging and even visited them during the assignment. Later in their professional careers, these artists (Nandalal Bose, Asit Kumar Haldar and others) would be greatly benefitted by this decision.

It is widely believed that Sister Nivedita was the inspiration behind Abanindranath Tagore’s iconic art work, ‘Bharat Mata’.

About the painting, here’s what she said:

“From beginning to end, the picture is an appeal, in the Indian language, to the Indian heart. It is the first great masterpiece in a new style. I would reprint- it, if I could, by tens of thousands, and scatter it broadcast over the land, till there was not a peasant’s cottage, or a craftman’s hut, between Kedar Nath and Cape Comorin, that had not this presentment of Bharat-Mata somewhere on its walls. Over and over again, as one looks into its qualities, one is struck by the purity and delicacy of the personality portrayed”

The pen was mightier…

Apart from encouraging novice artists, Sister Nivedita worked on the promotion of Indian art by contributing several essays to various magazines and periodicals. Sri Ramananda Chattopadhyaya , the editor of The Modern Review , who became the chief exponent of the art movement (he regularly published illustrations by young artists of the Bengal school to promote them) acknowledged that it was Sister Nivedita who opened his eyes to the brilliance of local Indian painting. She was his chief advisor, and without her guidance, he wouldn’t have been able to take Indian artwork to the public. Nivedita was always eager to critique and revise history, ethnography, the arts – all in a bid to advance, inspire, promote India’s culture. This was her way of serving the nation.

Her major works include: Kali the Mother , The Web of Indian Life, Cradle Tales of Hinduism , Myths and Legends of the Hindus and Buddhists , The Master as I Saw Him , Notes of Some Wanderings with the Swami Vivekananda, etc.

Sister Nivedita had a multi-dimensional personality. She worked hard for the welfare of Indian people and for the education and empowerment of women. She even introduced newer ideas on art, handicrafts and drawing in the academic curriculum.

She was pivotal in organizing the 1905 anti-partition movement and gave herself to the Swadeshi Movement completely. She even designed an Indian Flag to take to rallies – which was embroidered by her students.

She actively participated in the Indian Nationalist struggle. She did not believe that non-cooperation and passive resistance could be the sole means to achieve independence. Therefore, she supported Sri Aurobindo’s concept of aggressive nationalism. Bipin Chandra Pal, the extremist leader was her friend and she regularly contributed articles to his newspaper New India .

As part of her mission to promote the finest minds of India, she financially supported the research work of the well-known scientist Sir Jagdish Chandra Bose and helped take his work to a global audience.

She even helped edit his manuscripts, and wrote about him in numerous journals and magazines, thus attracting the attention he merited.

In October 1911, Sister Nivedita visited Darjeeling with J.C Bose and his wife. Here, she was hit by a fatal bout of blood-dysentery and breathed her last on October 13. Her funeral rites were performed according to Hindu tradition. In her memory a cenotaph was raised at the cremation spot in Darjeeling with a single sentence that summarises her her life:

‘Here reposes Sister Nivedita who gave her all to India.’

A neglected memorial

The memorial, erected in 1925 is in a dilapidated condition with weeds and undergrowth having taken over due to lack of maintenance and historical awareness.

Nivedita Setu, a bridge over the Hoogly river connecting Howrah and Kolkata is named after her.

On the one-hundredth birth anniversary of Sister Nivedita in 1967, a stamp was issued in India in her honour.

A Fellowship for Research

A National Fellowship Award for Eminent Scholars is awarded annually in her name by the Indian Council of Social Science Research— The Sister Nivedita National Fellowship for Studies in Social Culture and Religious Tolerance.

A commemorative plaque in her native place

In December 2007, a blue commemorative plaque was erected at Scotch Street, Dungannon (Ireland) by the Ulster History Circle in her honour. The ceremony was attended by the representatives of the Indian Consulate, and South Tyrone Borough Council, Dungannon.

[bg_collapse view=”link-inline” color=”#ffb500″ expand_text=”References” collapse_text=”Hide” ] Bharatshilpi Nandalal by Panchanan Mondal Sister Nivedita by Pravrajika Atmaprana Sister Nivedita and the Ideas of Revolution in Bengal by Girijashankar Raychaudhury Jorasankor Dharey by Abanindranath Tagore The Scientist and the Nun (TheWire)

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This article discusses the life of Sister Nivedita , a remarkable Irish teacher and disciple of Swami Vivekananda. It provides insights into her life, her journey to India, and her significant contributions to education and social service in the region. We salute Sister Nivedita on the occasion of her birth anniversary.

Recently we celebrated Durga Pujo, which holds a special place in the hearts of any Bengali. Regardless of one’s religious beliefs – whether Hindu, Muslim, Christian or even an Atheist – everyone unites in celebrating this festival with equal enthusiasm. Similarly, we also embrace Christmas on Park Street, the Iftar festivities on Zakaria Street, or any other festival, for that matter irrespective of our beliefs. This religious harmony has been passed down through generations, possibly influenced by the teachings of great leaders like Vivekananda, Ramkrishna, Ishwar Chandra Vidyasagar, Tagore, Kazi Nazrul, Rishi Aurobindo, Raja Ram Mohan Roy , Subash Chandra Bose and many others. It is worth mentioning that the first Kumari Pujo was performed by Swami Vivekananda by worshiping a Muslim boatman’s daughter. Perhaps this inclusive and humane perspective inspired Margaret Elizabeth Nobel to become Sister Nivedita on the 25th of March in 1898, a remarkable woman whose birth anniversary we celebrate today.

Margaret Elizabeth Noble, was a remarkable Irish teacher, author, social activist, and an ardent disciple of Swami Vivekananda. Her life journey took her from the shores of Ireland to the heart of India, where she dedicated herself to the betterment of society, particularly focusing on women’s education and empowerment.

She was born on the 28th of October 1867 in Ireland, into a family of Scottish descent. Her father, a pastor, instilled in her the value of service to humanity as service to God, a principle she carried with her throughout her life. Her early experiences with her grandfather, Hamilton, a prominent leader in the Irish nationalist movement, also shaped her sense of nationalistic fervor and love for her country.

Margaret’s journey as an educator began at the young age of 17 when she started teaching at various locations in England and Wales. Her experiences in diverse settings, including a coal-mining area in North Wales, ignited her passion for serving the underprivileged and marginalized sections of society. She later engaged with progressive educational philosophies, emphasizing the importance of preschool education and the development of a child’s natural aptitudes.

Margaret’s religious journey was marked by a transition from her Christian upbringing to a search for spiritual truth. This quest led her to explore various religious and philosophical traditions, including Buddhism. However, it was her encounter with Swami Vivekananda in London in 1895 that profoundly influenced her spiritual awakening. She embraced Hinduism and was initiated into the vow of Brahmacharya in 1898, with Swami Vivekananda giving her the name “Nivedita,” meaning “Dedicated to God.”

The pivotal moment in Nivedita’s life came when she attended a lecture by Swami Vivekananda in London. His profound wisdom and his charismatic personality left an indelible mark on her. Their subsequent meetings deepened her commitment to India and its people. Swami Vivekananda recognized her potential and the vital role she could play in advancing education in India, particularly for women.

Sister Nivedita had contributed immensely by forming a girls’ school in Bagbazar , Calcutta, in 1898, with blessings from Sarada Devi, the spiritual consort of Ramakrishna. The school aimed to provide education to girls who were deprived of even basic learning opportunities. Her dedication to this cause led her to tour England and the United States to raise funds for the school.

Patjhad – The Tale Of The Distant Land

Sister Nivedita and her commitment to service extended beyond education. During the plague epidemic in Calcutta in 1899, she selflessly nursed and cared for patients, cleaned affected areas, and motivated young volunteers to join her efforts. She also sought financial support through appeals in English newspapers.

Sister Nivedita also contributed in promoting Indian culture and science. She actively encouraged renowned scientist Jagadish Chandra Bose and provided financial support to further his research. Her role as a bridge between the West and India enabled her to advocate for Indian nationalism and pan-Indian unity.

Sister Nivedita and her association with great personalities like Swami Vivekananda, Sarada Devi, Rabindranath Tagore, and Jagadish Chandra Bose left an indomitable imprint on the socio-cultural fabric of colonial India. Her tireless efforts in education, social service, and cultural integration continue to inspire generations, and her legacy lives on as a testament to the power of dedicated individuals in making a positive impact on society. Sister Nivedita truly gave her all to India, fulfilling her destiny as a beacon of change in a transformative era. We salute her memory on the occasion of her birth anniversary.

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Essay On Sister Nivedita

Sister Nivedita is well known throughout India as the disciple of Swami Vivekananda. She was born on 28 October 1867 in Ireland; her father’s name was Samuel Noble, an English engraver and minister of New Church, and her mother was Mary Isabel Noble. She studied at Halifax university and had philosophical thoughts since her childhood. Her father influenced her in the way of servicing humanity and poor patients. She had an engagement with a Welsh youth. However, he died soon after the meeting. The event made her deep lamentation, and she wanted to carry her life to serve humankind.

Sister Nivedita’s Interaction With Swami Vivekananda

After the Chicago Speech, Swami Vivekananda came to London to give speeches on the religion and the glory of Hinduism. In 1895 Sister Nivedita came across Swami Vivekananda. Then she raised many questions to Vivekananda, which had been squeezing her thoughts for a long time. In the back, she received satisfied answers from Swamiji. Then Swami Vivekananda influenced her a lot, and both exchanged views on various religious concepts. The impressed Sister Nivedita became the disciple of Swami Vivekananda. So far, She decided to go to India to serve the poor and wanted to educate the children in slum areas. In 1898 she travelled to Calcutta, now Kolkata, and changed her name to Nivedita, which means’ ‘Dedicated to G’d’. As soon as she came to most slum areas town Calcutta, she founded a girls’ school to educate the poor girls. Hence, she recruited other teachers to give primary education to the children.

In 1899 she founded a nurse centre to give first aid to poor patients. She actively supported Indian nationalism and introduced’ ‘Vandematar’m’ as the prayer song. As the disciple of Swami Vivekananda, she had a close association with the Ramakrishna Mission . Even she worked to spread the prime principles of Swami Ramakrishna Paramahamsa. She actively participated in the activities of the Ramakrishna Mission with then-president Swami Brahmananda. During her participation in the Ramakrishna Mission, she met Sarada Devi, the spiritual consort of Ramakrishna, on 17 March 1898. The austere life of Sarada Devi had a lot of influence on Sister Nivedita to lead a simple life and serve the poor.

Sister Nivedita Death:

Their efforts made her a great spiritual leader in the hearts of the Indian people. However, Indian society adopted her as their sister. Her services to the poor and interest in educating the poor girls symbolised her intensity for a better Indian culture. Such a great philosopher, writer, and social reformer left us on 13 October 1911 at 43.

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Nivedita, Sister

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Foxe B (1975) Long Journey Home: A Biography of Margaret Noble. Rider, London

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Prabrajika Atmaprana (1999) Sister Nivedita of Ramakrishna–Vivekananda. Ramakrishna Math, Calcutta

Reymond L (1985) The Dedicated: A Biography of Nivedita. Samata, Madras

Sister Nivedita (1967) The complete works of Sister Nivedita. Ramakrishna Sarada Mission, Calcutta

Swami Sarvabhutananda (2002) Nivedita of India. The Ramakrishna Mission Institute of Culture, Kolkata

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In This Article Expand or collapse the "in this article" section Sister Nivedita

Introduction, general overviews.

Anthologies and Collected Works
Personal Reminiscences from Contemporaries
Modern Assessments of Nivedita
Nivedita: Her Mentors and Spiritual Companions
Nivedita on Indian Art and Aesthetics
Nivedita on Indian Education
Nivedita on Indian Nationalism and Politics
Nivedita on Hindu Mythology and Religion

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Sister Nivedita by Amiya P. Sen LAST MODIFIED: 27 October 2021 DOI: 10.1093/obo/9780195399318-0242

Sister Nivedita (born Margaret Elizabeth Noble) remains as debated a figure in the history of colonial Hinduism as her guru, Swami Vivekananda (b. 1863–d. 1902). In several ways, she represented the going forward and amplification of some of the most cherished desires and goals of the Swami himself. Arguably, her thoughts and deeds extended the early Orientalist interest in India, albeit with the difference that these were more apologetic in tone than marked by a sense of exciting discovery. In essence, Nivedita’s writings and speeches, as those of Vivekananda, represent a somewhat combative counter-aggression to the moral and intellectual challenges that the contemporary West had earlier thrown to the Hindu mind. “Nivedita,” literally meaning “the dedicated,” was a name conferred upon her by her guru and came to represent more a life committed to the service of India and Indians than some spiritual consecration. Swami Vivekananda thought poorly of her spiritual potentialities and declined to ordain her as a fully consecrated sanyasini . Nivedita herself had little to do with an ascetic life, plunging instead into invigorating social and secular work. An aesthetic rather than an ascetic temperament better defines her. The Sister took renunciation to combine self-control and a sense of civic responsibility and interpreted the Hindu term mukti not so much as the quest for personal salvation as celebrating the larger sense of human freedom. Beginning with 1895 when she first met Vivekananda, Nivedita served the Swami as a close companion and coworker, actively pursuing projects that he had launched, closely observing the unfolding of contemporary Indian life and its attendant problems. To her guru’s memory she remained intensely faithful, even as she carried within herself subdued elements of disagreement and defiance. Sister Nivedita saw herself as the rightful interpreter for the West in India and for India in the West. When in India, she worked tirelessly for the cause of Indian women, promoting India’s artistic and aesthetic traditions, creatively reinterpreting the substance of Hindu mythology and religion, and recovering India’s lost “manhood,” but above all, seeking to encourage a deep sense of bonding among Indians themselves. For Nivedita, India was quintessentially Hindu and yet conceptually indivisible. To this end she was even prepared to underplay obvious differences and divergences. Though sometimes accused of being impulsive, excessively idealistic, and intolerant, Nivedita was also self-effacing in character. In her time, few non-Indians were known to have loved and idealized India and Indians as much she did.

Any overview of Nivedita’s life and work must begin with the existing biographical literature, of which there is now plenty. Evidently, scholars who can read Bengali will be more advantageously placed since they can profitably consult a range of works in that language that has consistently been produced since the early 20th century. In some instances, Bengali biographies have also substantively differed in treatment from those produced in European languages. This section on biographical literature includes contributions from insider figures which were formally associated with the woman’s wing of the Ramakrishna Order known as the Sarada Mission, named after Sarada Devi, the widow of Ramakrishna. Muktiprana 2017 is a work of this genre and remains the best short biography to date in the Bengali language. Atmaprana 2014 is an English-language work, which in its professional treatment does not compare favorably with that of Mutktiprana. There have also been significant contributions by lay scholars, as for instance Basu 1999–2012 , a monumental, multivolume work but quite uncritical in its tone and treatment. Scholars and researchers still tend to rely heavily on Reymond 2014 . Foxe 1975 is relatively unknown but acts as a useful supplement to Reymond. Majumdar 1968 was published as a commemorative volume to mark the Birth Centenary of Nivedita and includes a wide range of scholarly articles. Som 2017 is the latest in a series of competent English-language biographies. Chattopadhyaya 2018 is something of an exception in Nivedita literature on account of its highly dissenting and critical approach to the subject. A relatively less known but useful collection of essays is Mandal 2018 , carrying contributions from both monks and lay scholars. Two recent collections of papers on various aspects of Nivedita’s life and work are the special issue of Prabuddha Bharata and Das, et al. 2020 . The former is clearly more scholarly and professional in handling Nivedita as a complex subject.

Atmaprana, Parivrajika. Sister Nivedita . 7th ed. Kolkata: Sister Nivedita Girls’ School, 2014.

An early biography in good circulation and the work of an author institutionally associated with the Ramakrishna Sarada movement. Atmaprana did not consult any Bengali-language sources since she did not know the language. This proved to be a disadvantage. Originally published in 1961.

Basu, Sankariprasad. Nivedita Lokmata . 4 vols. Kolkata: Ananda, 1999–2012.

A multivolume and professionally competent work in the Bengali language by a reputed Vivekananda scholar. Though detailed and useful, the work remains uncritically adulatory at places. Vol. 4 is exclusively devoted to the study of Nivedita’s thoughts on Indian art and the art movement. Originally published between 1968 and 1994. Vol. 1 is divided into two parts: Part 1, 5th repr. (1999) and Part 2, 6th repr. (2009); Vol. 2, 2d repr. (2007); Vol. 3, 4th repr. (2012); Vol. 4 carries the title Nivedita O Bharater Shilpa Andolan , 2d reprint (2010).

Chattopadhyaya, Rajagopal. The Paper Lioness: Margaret Noble . Kolkata: Banglar Mukh Prakashan, 2018.

This is the slightly shortened English version of the Bengali original by the name of Kaguje Singhi (2017). A highly critical work that questions popular perceptions about Nivedita’s life and work. Includes rare photographs. One of the rare few scholars to justify the Ramakrishna Mission’s severing ties with Nivedita in 1902.

Das, Sanjukta, Parna Das, and Kakoli Sinha Roy, eds. Re-visioning Sister Nivedita . Kolkata: Sampark, 2020.

A collection of eleven short articles mostly by Kolkata-based teachers and scholars on the literary, social, and political views of Sister Nivedita. A belated commemorative volume marking the 150th birth anniversary of Nivedita. The essays are quite uneven in quality with visibly inadequate editorial intervention at places.

Foxe, Barbara. Long Journey Home: A Biography of Margaret Noble (Nivedita) . London: Rider, 1975.

A biography of Nivedita that followed about two decades after the pioneering work Reymond 2014 and complementing it in some ways. The work succeeds in bringing out certain unsavory sides to Nivedita’s character. Not very popular as a biography and did not go into an Indian edition.

Majumdar, Amiya Kumar, ed. Nivedita Commemoration Volume . Calcutta: Nivedita Janmotsav Samiti, 1968.

A useful collection of scholarly articles, though of somewhat uneven quality, brought out on the occasion of the Nivedita birth centenary celebrations. Subsequently reprinted at Kolkata by Advaita Ashram in 2016.

Mandal, Harihar Prasad, ed. Bhagini Nivedita: Sardhasata Janmabarshe Shraddhanjali . Purasree Special Issue. Kolkata: Kolkata Corporation, 2018.

This is a commemorative volume brought out as a part of the Nivedita 150th birth anniversary celebrations and has a good number of articles, reminiscences, poems, and analytical studies. Of particular interest is the section contributed by Sankari Prasad Basu.

Muktiprana, Pravrajika. Bhagini Nivedita . 10th ed. Kolkata: Ramakrishna Sarada Mission, 2017.

Easily the most popular general biography in the Bengali language and the work of an author formally associated with the Ramakrishna Sarada Mission. This is a work that is competent, thorough, and objective. Originally published in 1959.

Narasimhananda, Swami, ed. Special Issue: Nivedita: Offered to India . Prabuddha Bharata . Edited by 122.1 (January 2017).

A valuable collection of papers and articles published on the occasion of the 150th birth anniversary of Nivedita. It includes both insider stories and articles of critical scholarship that examine several aspects of Nivedita’s life and work in India and abroad.

Reymond, Lizelle. The Dedicated: A Biography of Nivedita . Indian edition. Kolkata: Aruna Prakashan, 2014.

Reymond’s work remains the best-known and most popular biography in the English language. Translated from the original French by Katherine Woods with research assistance from Jean Herbert. The author knew some people from Vivekananda’s entourage in the West and had access to private papers, which considerably aided her work. Originally published in 1953.

Som, Reba. Margot: Sister Nivedita of Vivekananda . Delhi: Penguin Viking, 2017.

The latest English-language biography of Nivedita. Readable but not very thorough with the use of the entire range of available sources. Lacks a bibliography and a biographical timeline, both of which, if included, would have been useful.

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Sister Nivedita’s Life and Works: A Study in Context

Countless patriots endeavoured in numerous ways to magnify the resplendence of Indian history in the past two centuries. Among them are individuals who strove to achieve independence by means of gentle persuasion and direct antagonization of the Imperial establishment, people who ceaselessly popularized India’s uniqueness and the singularity of her multi-dimensional achievements, persons who worked with a single-minded zeal to uproot every distortion afoot in the Indian soil caused by alien narratives, and people who projected India’s lofty image on the global screen. The saga of Indian independence is essentially a collection of life-sketches of these luminaries. Were Indians not to achieve unparalleled excellence in diverse walks of life over the centuries, foreigners would perhaps never invade our country. But our people attained distinction in every worthy aspect of life — from philosophical enquiry to social reform, from examining metaphysical tenets to enumerating scientific ideas, from exploring every nook and corner of the emotional universe to harnessing economic schemes profitably, from agricultural innovation to foreign trade. Ants gather around a sweet dish; this is the law of Nature. Indians achieved serene happiness by the sheer force of their competence, fighting natural challenges and repelling invasive forces. A frequently rehashed naïve opinion attributes India’s subjugation to her contemplative nature.

Transformation

The midportion of the nineteenth century is one of the most brilliant epochs of recent history. The first war of Indian independence that transpired during this period is rightly considered historic. A chain of inspiring events set in motion an aggressive transformation, upon which it is worthy to contemplate. Foreign rule had by then sucked the vitality of our people, both internally and externally. Voices of fierce opposition were rare. Alongside this stood a host of other factors. Prominent among them were modernization and technological upsurge that the foreign rule represented. The allure of these modern notions had created a sort of neutral attitude in understanding the exact nature and repercussions of the said development. People in the ‘higher echelons’ of society embraced modernity because western education and technological progress ensured affluent living. Their stand was but natural; it was also hollow and immature. People who spoke of the ill-consequences of these epochal trends, drawing attention to the civilizational corrosion that is likely to follow, were immediately branded anti-progressive.

Amidst this pandemonium a few people exercised their intellects sagaciously. They thought on the following lines: Ours is an ancient country; it was once the most prosperous and learned among all nations. How did it fall into the trap set out by a handful of foreigners?

It was impossible to impress upon common people the value of independence without subjecting their mind-set to immediate, positive transformation.

Efforts were being made to reinvigorate Indian society as early as the beginning of the eighteenth century. The quantum of change was minimal, owing to the ubiquitous influence of British oppression. A few people imbued with indomitable courage and far-reaching vision made sporadic attempts to transform society. The situation demanded swimming against the tide. Britishers had a huge mass of military personnel at their disposal, and they systematically worked towards dismantling local social structures. Facing them head-on required extraordinary bravery. Although social awakening was tiresomely slow, efforts that heralded the eventual pan-Indian pro-freedom movement were taking shape. Sixty to seventy years elapsed in this state.

Around mid-nineteenth century, a significant change came over the mind-set of Indian citizens. A cardinal feature was the crystallization of the following idea: the aim of our society should be to achieve Swaraj and not merely good governance (accepting for the sake of argument that good governance would indeed ensue). The process of securing independence was to be multi-pronged, based on the realization that a mere shift in the scheme of governance does not equate to freedom from the foreign yoke. People began to understand that freedom, as an indivisible entity, entails not just availing political discounts, but revitalizing the cultural and philosophical grandeur that had lost its original sparkle because of foreign invasions. They were of the firm opinion that freedom should reflect in all dimensions of life — mainly culture — bringing in its wake an awakening of identity achieved through recalling the glory of our hallowed heritage. This required accepting Kṣātra (exalted valour) as an unerasable part of our civilization and rescuing it from the unlit corners of disrepute to which it had been relegated in recent times.

Sister Nivedita (28.10.1867–13.10.1911) eminently responded to these challenges of time. She came to India as Swami Vivekananda’s disciple, developed oneness with our cultural ethos, immersed herself in a variety of activities related to public life, and endeavoured to bolster social dynamism and further the cause of the Swadeshi movement.

Explosion of Vigour

By the end of the nineteenth century, efforts were beginning to take shape in assimilating native ethos, responding to invasive foreign forces powerfully, and sharpening political discourse. There was a dire need for a large-scale social activation that could challenge the British establishment, drive away pusillanimity, and invest energy into public life. Lokmanya Tilak gave a vigorous start to this process. However, there were several challenges to be reckoned with such as his imprisonment and banishment from society, because the mainstream political leaders of the day were mostly timid. A stark shift in this configuration came about after Lord Curzon’s infamous decision to partition Bengal. Sister Nivedita’s influence came to the forefront in this environment.

Two unique features characterize Sister Nivedita’s manifold achievements:

She immersed herself in all activities required to resurrect the Hindu society at the time, and reaped brilliant results in all fields.
She conceptualized Aggressive Hinduism that philosophically underpinned the nationalistic movement.

To this day, we reverentially remember Sister Nivedita as the promulgator of a philosophy that gave a new direction to Swadeshi ideology and the freedom movement.

The consequences of Sister Nivedita’s philosophy proved to be extraordinarily diverse. Along with rejuvenating the process of freedom acquisition — which is now an established fact — it transformed many aspects of national life such as education, study of history and mythology, application of Swadeshi principles in art and literature, propagation of scientific thought founded on native ideals, and formation of intellectually sound, conscientious social workers who could tackle the extant ways and codes of British rule. Sister Nivedita inaugurated avenues to carry out countless national and spiritual missions that Swami Vivekananda envisaged. Eleven decades have passed since her passing. Even so, the cardinal points of her advocacy — viz ., adoption of indigenous ideas in education and embracing Indian ideals of art and literature — remain central to the discourse of national development.

Indian natives were a tad unappreciative of Margaret Noble in the early days of her arrival. Swami Vivekananda made no response to this. He knew full well that India had a long way to go in enriching herself. Among the numerous gifts Swamiji possessed, a sound understanding of the Indian pulse stands out. When a string of influential people came forward to supply adequate monetary support to his initiatives, he gently declined their offer. It was imperative for his chosen mission to progress in a slow place. The Swamiji was keenly alive to this fact.

Brahmo Samaj exerted a great influence on the people of eastern India during the last portion of the nineteenth century. While it propounded a pursuit of Brahman alone, the school of thought advocated by Sri Ramakrishna and Swami Vivekananda worked at different levels to revitalize all facets of Hinduism. Naturally, reconciliation between these was difficult. Uninformed adherents of Brahmo Samaj considered Swamiji as their opponent and went as far as to hurl unfound allegations at him. By 1890, Brahmo Samaj had become a crumbling institution. However, it played an important role in protecting Hindu culture from relentless foreign onslaughts. (This observation also holds good as far as Divya Jnana Samaj and such organizations are concerned.)

The Tagore family was closely associated with Brahmo Samaj right from the days of its inception. Perhaps prompted by this, Devendranath Tagore and Rabindranath Tagore were lukewarm in their response to Swami Vivekananda’s activities. Sister Nivedita played a pivotal role in bringing together Swami Vivekananda and the Tagore family.

Prologue to a New Era

Swami Vivekananda sculpted the awe-inspiring idol that is Sister Nivedita. In later years, she became his foremost intellectual successor and inimitably expounded on his vision for India’s development. She proclaimed: “Swami Vivekananda is my dharma , my patriotism.”

The Swamiji’s plan of activities extended far beyond the scope of religious reform. On one occasion he remarked: “My mission is not Ramakrishna’s nor Vedanta ’s nor anything, but simply to bring manhood to my people.”

Sister Nivedita subscribed to this view through and through and calibrated her life to suit this purpose. Since Swami Vivekananda reiterated the above on multiple occasions, it cannot be blithely brushed aside as an occasion-driven remark. One of his popular proclamations is in order:

For the next fifty years this alone shall be our keynote — this, our great Mother India. Let all other vain gods disappear for the time from our minds. This is the only god that is awake … When we have worshipped this, we shall be able to worship all other gods.

This one teaching of Swami Vivekananda resonated with every cell of Sister Nivedita’s being. To meet this objective, she made an ultimate, irrevocable sacrifice.

The Swamiji made every effort to ensure his pronouncement is not misconstrued as a new system of reformation. Sister Nivedita considered the dissemination of the Swamiji’s twofold scheme of thought as her life-mission: resuscitation of Upanishadic philosophy, activation and remodulation of society based on the same.

Oneness with India

Sister Nivedita was born in a family of revolutionaries — John Noble, her grandfather, Samuel Richmond, her father, and Hamilton, her uncle were all active participants in the Irish freedom struggle. Because of this background, she readily acknowledged India’s eagerness to receive freedom, although she found it difficult to cognize our country in the initial days of her arrival. Her regard for India increased by leaps and bounds after she came under the influence of Swami Vivekananda. In the latter half of 1898, she travelled across the Himalayas along with Swamiji and delivered several speeches against the Imperial government.

Swami Vivekananda had rightly recognized that achieving freedom is but a single aspect of India’s awakening. According to him, the primary aim of this renaissance was to secure for India her long-lost, exalted position of Vishwa-guru . Sister Nivedita propagated this message through her inspiring eloquence and manifold activities.

Many of Nivedita’s sayings are weighty and revealing. A sample suffices to illustrate: “Let us serve Mother India instead of supplicating unseen deities.” (paraphrased)

One is wonderstruck at the brilliance of her thought and action. Two reasons account for it: (1) she had developed a keen acumen and sensitivity by constant contemplation, (2) she had the unique opportunity of interacting with Swami Vivekananda directly and listening to several of his speeches live.

If we acquaint ourselves with a subject by indirect means, it is likely to remain as raw information within us. Direct perception and collaborative thinking help transform this information into a value. Is there not a qualitative difference between looking at a picture of Niagara Falls and marveling at its grandeur by beholding it directly?

As time progressed, Nivedita’s emotional and intellectual outlook turned into an exact reflection of Swami Vivekananda’s stance. The Swamiji had suggested Nivedita to return to her homeland when the general response to her philosophical movement was unenthusiastic. But she was resolute in her devotion to India.

Rendered distraught by hostile circumstances, several of her followers expressed grave misgivings about her efforts to transform society. She coolly replied:

The captain of a ship is always thinking of his port of destination … The port I am making for is the fulfilment of India’s destiny. That is the course on which my compass is set night and day.

The Swamiji had proclaimed:

India I loved before I came away. Now the very dust of India has become holy to me, the very air is now to me holy; it is now the holy land, the place of pilgrimage, the Tirtha .

Sister Nivedita accepted Swamiji’s unalloyed devotion as her own and worked ceaselessly to realize it in practice.

Spiritual Initiation

Swami Vivekananda himself proclaimed that he bestowed upon Nivedita every ounce of his accumulated energy. On 25.3.1898, he initiated her to asceticism and accorded the title ‘Nivedita,’ ‘the devoted one.’ This was as befitting as it was natural.

Swamiji transformed Margaret Noble into Nivedita merely two months after her arrival in India. He had by then taken stock of her inner strength and was eager to employ her abilities practically. Sister Nivedita inimitably lived up to his expectations. Standing at the threshold of youth at the time of entering India, she did not lose heart at the imperativeness of learning everything anew. In the very first meeting of her meeting Sarada Devi, the Mother exclaimed, “My daughter, I am delighted to see you.” Could anything be more gratifying? Sarada Devi’s addressing this stranger as “daughter” generated ripples among the inner circles.

Margaret Noble indeed had the blessings of Swami Vivekananda. The Swamiji, however, was not overtly partial to her in the days of training. He intended her to become one with everyone, without ever feeling special. Nivedita has herself documented her experience in entering the Swamiji’s sphere of influence:

It seems as if going to school had commenced; and just as schooling is often disagreeable to the taught, so here, though it caused infinite pain, the blindness of a half-view must be done away with. A mind must be brought to change its centre of gravity. It was never more than this; never the dictating of opinion or creed … He had revealed a different standpoint in thought and feeling, so completely and strongly as to make it impossible for me to rest, until later, by my own labours, I had arrived at a view in which both these partial presentments stood rationalized and accounted for … But at the time they were a veritable lion in the path, and remained so until I had grasped the folly of allowing anything whatever to obscure to me the personality that was here revealing itself.

[The author wrote this as an introductory essay to his book on Sister Nivedita titled Agnipathike Nivedita in Kannada.]

To be continued..

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Translator(s)

Prekshaa publications.

An Introduction to Hinduism based on Primary Sources

Authors: Śatāvadhānī Dr. R Ganesh, Hari Ravikumar

What is the philosophical basis for Sanātana-dharma, the ancient Indian way of life? What makes it the most inclusive and natural of all religio-philosophical systems in the world?

Bharatiya Kavya-mimamseya Hinnele is a monograph on Indian Aesthetics by Mahamahopadhyaya N. Ranganatha Sharma. The book discusses the history and significance of concepts pivotal to Indian literary theory. It is equally useful to the learned and the laity.

Sahitya-samhite is a collection of literary essays in Kannada. The book discusses aestheticians such as Ananda-vardhana and Rajashekhara; Sanskrit scholars such as Mena Ramakrishna Bhat, Sridhar Bhaskar Varnekar and K S Arjunwadkar; and Kannada litterateurs such as DVG, S L Bhyrappa and S R Ramaswamy. It has a foreword by Shatavadhani Dr. R Ganesh.

इदं खण्डकाव्यमान्तं मालिनीछन्दसोपनिबद्धं विलसति। मेनकाविश्वामित्रयोः समागमः, तत्फलतया शकुन्तलाया जननम्, मातापितृभ्यां त्यक्तस्य शिशोः कण्वमहर्षिणा परिपालनं चेति काव्यस्यास्येतिवृत्तसङ्क्षेपः।

इयं रचना दशसु रूपकेष्वन्यतमस्य भाणस्य निदर्शनतामुपैति। एकाङ्करूपकेऽस्मिन् शेखरकनामा चित्रोद्यमलेखकः केनापि हेतुना वियोगम् अनुभवतोश्चित्रलेखामिलिन्दकयोः समागमं सिसाधयिषुः कथामाकाशभाषणरूपेण निर्वहति।

अस्मिन् स्तोत्रकाव्ये भगवन्तं शिवं कविरभिष्टौति। वसन्ततिलकयोपनिबद्धस्य काव्यस्यास्य कविकृतम् उल्लाघनाभिधं व्याख्यानं च वर्तते।

Sister Nivedita’s Story

By Sadhu Prof. V. Rangarajan

When a great man has prepared his workers, he must go to another place, for he cannot make them free in his own presence. I am nothing more for you. I have handed over to you the power that I possessed; now I am only a wandering monk.” With these stirring words, the mighty colossus, Swami Vivekananda, sent his great disciple, Sister Nivedita, into the battlefield of India’s freedom struggle. She was to seek not only political freedom, but freedom of the spirit as well. Born on October 28, 1867, at Dungannon in Ireland, Miss Margaret Noble, as she was known in her youth, belonged to a family of Irish freedom fighters. A school teacher by profession, she came under the spell of Swami Vivekananda following his epochmaking appearance at the 1893 Parliament of the World’s Religions at Chicago. Five years later, she traveled with him to India. There she was initiated on March 25, 1898, and given the name Nivedita, “the dedicated.”

While touring India with Vivekananda, Sister Nivedita, as she was known, saw with her own eyes the appalling conditions of ignorance, poverty and disease into which India was pushed by the alien rule. Her Irish blood boiled. As her first and foremost task in awakening the Hindu nation, she took up the cause of women’s education and, with the blessings of Mother Sarada Devi, opened her school for girls in Calcutta in 1898.

In 1899, Nivedita accompanied Vivekananda to England and America to raise funds for her school. When she returned to England, she found the agents of British imperialism engaged in a vile propaganda campaign against Swami and her. On her return to India in 1902, she addressed a meeting of youth in Madras and gave her rousing call to them to fight for freedom. The British government immediately blacklisted her. Though she plunged into nationalist activities with the blessings of Vivekananda, her action created anxiety in the Ramakrishna Mission circle. Immediately after the passing of Swami Vivekananda in 1902, she was asked to leave the mission.

Soon she undertook a tour of the country to give shape to her plans. Nivedita met Sri Aurobindo at Baroda and persuaded him to come to Calcutta and take up the leadership of the nationalist and revolutionary forces in Bengal. Her school became a haven for patriots, revolutionaries, scientists, artists and journalists inspired by her thoughts and actions. “If the dry bones are beginning to stir, it is because Sister Nivedita breathed the breath of life into them,” said Dr. Rash Bihari Ghosh, about her influence on the young patriots in India’s freedom struggle. Her powerful pen stirred the hearts of Indian youth through her stories and editorials in patriotic journals.When Sri Aurobindo fell to the wrath of the British, it was Sister Nivedita who persuaded him to go into safe exile in Pondicherry, a French territory.

Nivedita was not merely a patriot and revolutionary, but also a visionary and saint. She wrote on “Aggressive Hinduism,” but not as that of a bully over a weakling. She spoke of the aggression and victory of character and spiritual power over human frailties and mundane interests, making the world a better place to live in. Her Cradle Tales of Hinduism is a gentle, nonviolent rendering of Hinduism’s classic stories. In her vision, she saw Mother India guiding the destiny of a world to be full of peace and harmony.

The enormous strain of her work affected her health. She suffered an attack of blood dysentery in October, 1911. Sensing her end, she wrote her will and left her possessions to the Ramakrishna Mission to be used for her school. On October 13, at about 7:00 am, Nivedita chanted the Upanishads, “Lead us from the unreal to the Real. Lead us from darkness to Light. Lead us from death to Immortality,” and breathed her last. Today, in distant Darjeeling, there stands a memorial inscribed with these words: “Here repose the ashes of Sister Nivedita, who gave her all to India.”

By Sadhu Prof. V. Rangarajan, Chennai

SISTER NIVEDITA ACADEMY, 118 BIG STREET TRIPLICANE, CHENNAI 600 005 INDIA.

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"Woman in Modern India" (Essay by Sister Nivedita)

Sister Nivedita, an Irish social activist became the disciple of Swami Vivekanand and started a school for girls in Kolkata. Her essay titled "Woman in Modern India” was published in Karma Yogin , 1910. Here, Sister Nivedita reiterated the belief that revival in India will be through women, but she questions the manner in which that change will take place. Traditionally though, only men joined in the freedom movement, she stressed that women should also be working with them. When both men and women work in perfect harmony, the effort will be successful. In order for this to happen, she instructed that women must think beyond their families and put the needs of the nation above everything else. For women to be able to bring about change, they should be able to read and write, so they can decipher what is needed for the nation. According to Sister Nivedita, a woman who understands the history of our country and has seen even a little of it, will know the needs of the country, and strive to change its future. She encuraged women so that they can work for their country. Sister Nivedita warned through her essay about the sacrifices that women needed to make and for them to rise bravely to the occassion. In her essay, Sister Nivedita wrote, “Let us talk with the womankind about the affairs of the country. Let us appeal to their growing judgement and enthusiasm”. She invoked all great women from India's history and laid out her hopes for all women of India to live again with a unique identity but with all the courage of their ancestors, which will help the nation to gain independence.

Woman in Modern India (Essay by Sister Nivedita)

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Voice of Vivekananda

Sister Nivedita : Her Literary Legacy

December 25, 2018 By Vinayak Lohani

“I have attained Samadhi in grammar, whatever I write becomes the language”, wrote Nivedita once to a friend. She was a prolific author. During her first year in India itself she had started working on ‘Kali the Mother’ which had come out while Swamiji was alive. Her next important book was ‘The Web of Indian life’ which created huge impact in the West and had rich details from an insider’s view of Indian life. Thematically similar was her ‘Studies from an Eastern Home’. She had started writing stories which she had read and heard from her Master in a collection which was first intended to be for school children of the West. But the publication got delayed as the publisher who had first suggested the project to her backed out. But when it did come out, the book, ‘Cradle Tales of Hinduism’, created considerable impact. Many of her writings were collected together thematically and published posthumously – like ‘Religion and Dharma’, ‘Civic and National Ideals’, ‘Hints on National Education in India’, and ‘Footfalls of Indian History’. She also published shorter works like ‘Kedarnath and Badrinarayan : A Pilgrim’s Diary’, and ‘Siva and Buddha’. A few of her longer articles like ‘Lambs Among Wolves’ (which she wrote in 1901 in England in order to counter the highly negative Western missionary propaganda about Indian life), ‘Aggressive Hinduism’ (which she wrote in 1905 this in spirit of a last testament of sorts), were brought out in booklet form. Also brought out as a separate book was the series of articles she wrote for the ‘Modern Review’ following her travel and relief-work in the East Bengal famine of 1906 titled ‘Glimpses of Famine and Flood in East Bengal in 1906’.

During all those years Nivedita had always been aware of a heavy responsibility upon her shoulders – to leave for posterity what she had received from her Master. She also had a strong feeling that her Master had specially chosen her as the broadcaster of his deepest thoughts.

And how short was the time that He gave me for training! … I can see now that He was longing for someone to pour His own mind and thought into. Oh that I may never harden my nature so as to lose one atom of it!

In the beginning she had thought she should attempt writing the Swami’s biography. But she struggled to make a beginning, often thinking that to capture the mind and thoughts of such a towering life and its historical significance for the whole world was a task well beyond her.

Should I tell the story of your life, beloved Master? Alas, I cannot. Who am I, that I should understand it all? In what form do you appeal most deeply to the heart of India? To the Orthodox? To the Modern?..Or in what form does your western world most love you? How did the Americans see you? How did you show yourself to the Englishman? Only one whose hands ranged over a wide keyboard, could interpret adequately the music that you made.

Slowly she arrived at the right form – it was going to be a subjective view of her Master. Even while the Swami was living, Nivedita always had the feeling of being a transmitter of the grand life and mission she had closely witnessed. She knew this will be the work of her life.

I know that if I succeed, it will be the work of my life. The one thing, in fact, that I have to give. And I feel more and more that all that training was not really given to me—but to all the Indian generations through me, in some way. I am trusting, trusting, trusting that He will guide my hand line by line.

And thus came out Nivedita’s most important book, ‘The Master as I saw him’. She took five years to complete the book and in February 1910 on Swamiji’s birthday placed a bound volume reverentially in his room at the Belur Math. T.K. Cheyne, editor of the prestigious Hibbert Journal wrote, “This book may be placed among the choicest religious classics, on the same shelf with the Confessions of Saint Augustine and Sabatier’s Life of Saint Francis .

Another account, more in form of a diary, of the time she spent with Swamiji was ‘Notes of Some Wanderings with the Swami Vivekananda’.

A historically important contribution of Nivedita (even though of a few pages only) is her masterly introduction to the Complete Works of Swami Vivekananda. One gets a feeling that scarcely anyone was better suited to put Vivekananda’s whole mission’s work in a perspective as Nivedita does.

She writes, “What Hindusim needed amidst the general disintegration of the modern era, was a rock where she could lie at anchor, an authoritative utterance in which she might recognize herself. And this was given to her, in these words and writings of the Swami Vivekananda.”

Nivedita knew the historical import of the corpus of Swamiji’s works :

“For the first time in history…Hindusim itself forms here the subject of generalization of a Hindu mind of highest order. For ages to come, the Hindu man who would verify, the Hindu mother who would teach her children, what was the faith of their ancestors, will turn to the pages of these books for assurance and light. Long after the English language has disappeared from India, the gift that has been made, through that language, to the world, will remain and bear its fruit in East and West alike. What Hindusim had needed, was the organizing and consolidating of its own idea. What the world had needed was a faith that had no fear of truth. Both these are found here. “

Nivedita emphasised that it was in its articulation of the timeless truths that Vivekananda’s contribution really was. “He stands merely as a Revealer, the Interpreter to Indiaof the treasures that she herself posseses in herself. The truths he preaches would have been true had he never been born. Nay more, they would have been equally authentic. The difference would have lain in their difficulty of access, in their want of modern clearness and incisiveness of statement, and in their loss of mutual coherence and unity. Had he not lived, texts that today will carry the bread of life to thousands might have remained the obscure disputes of the scholars.”

Nivedita had captured and voiced what can be seen as the essence of Swamiji’s life and work – namely, ‘The Many and One are the same Reality, perceived by the mind at different times and in different attitudes’

She underscores the tremendous import of this :

“It is this which adds its crowing significance to our Master’s life, for here he becomes the meeting-point, not only of East and West, but also of past and future. If the many and the One be indeed the same Reality, then it is not all modes of worship alone, but equally all modes of work, all modes of struggle, all modes of creation, which are paths of realisation. No distinction henceforth, between sacred and the secular. To labour is to pray. To conquer is to renounce. Life is itself religion. To have and hold is as stern a trust as to quit and avoid.

This is the realisation which makes Vivekananda the great preacher of Karma, not as divorces from, but as expressing Jnanam and Bhakti. To him, the workshop, the study, the farmyard and the field, are as true and fit scenes for the meeting of God with man as the cell of the monk or the door of the temple. To him, there is no difference between service of man and worship of God, between manliness and faith, between true righteousness and spirituality.

Beside a good number of books she wrote profusely in the ‘Modern Review’, ‘Bande Matram’ (jointly edited by Bipin Pal and Aurobindo Ghosh), ‘Karmayogin (edited by Aurobindo – its last few numbers edited by Nivedita herself), ‘New India’ (edited by Bipin Pal), Sandhya (edited by Brahmabandhav Upadhayay), Amrit Bazar Patrika, and last but not the least, ‘The Statesman’, edited by her friend and admirer S.K. Ratcliffe, beside occasionally in the London press of the day. Ramananda Chatterjee, editor of Modern Review and Prabashi, later called her a born journalist, having the rare talent of bringing extraordinary dimensions into even seemingly commonplace matters. It appears almost miraculous as to how clear her comprehension of Indian civilization, way of life, and most importantly identification with the general spirit of the people was, despite being born and raised in a completely alien culture. It is unmistakably reflected in her written works.

Nivedita was a prolific letter-writer with her published letters numbering around thousand. A large number of these were written to Josephine Macleod. They are an invaluable source of how she lived her life and engaged with people around her.

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Essay on Sister Nivedita
500 Words Essay on Sister Nivedita Introduction. Sister Nivedita, born as Margaret Elizabeth Noble, was an Irish social worker, author, and teacher who made significant contributions to India's freedom struggle and upliftment of its society. Inspired by Swami Vivekananda's teachings, she devoted her life to the service of India and played ...
Sister Nivedita
Sister Nivedita (Bengali pronunciation: [bhagini nibedita] listen ⓘ born Margaret Elizabeth Noble; 28 October 1867 - 13 October 1911) was an Irish teacher, author, social activist, school founder and disciple of Swami Vivekananda. She spent her childhood and early youth in Ireland.She was engaged to marry a Welsh youth, but he died soon after their engagement.
How Sister Nivedita's contribution to Indian art history shaped the
The Irish-born educationist, author, social activist and thinker, Margaret Elizabeth Noble (1867-1911), a.k.a Sister Nivedita, was a significant contributor to the field of women's education and empowerment; promoted science and art, but most of all, she is remembered for awakening national consciousness amidst the people of India. To introduce her in a line, and highlight her contribution ...
Sister Nivedita: A Beacon of Change in Colonial India
Sister Nivedita had contributed immensely by forming a girls' school in Bagbazar, Calcutta, in 1898, with blessings from Sarada Devi, the spiritual consort of Ramakrishna. The school aimed to provide education to girls who were deprived of even basic learning opportunities. Her dedication to this cause led her to tour England and the United ...
Essay On Sister Nivedita
Her services to the poor and interest in educating the poor girls symbolised her intensity for a better Indian culture. Such a great philosopher, writer, and social reformer left us on 13 October 1911 at 43. Philosophers. Sister Nivedita is well known throughout India as the disciple of Swami Vivekananda. She was born on 28 October 1867 in ...
Sister Nivedita Heritage Museum & Knowledge Centre
1901 September-December. Nivedita assists JC Bose in writing his epoch-making The Living and Non-Living. Caption: A rough sketch by Nivedita illustrating the mimosa plant's survival strategy. A goat is tempted by the leafy plantwhich wilts at its touch, tricking the goat into leaving it alone.
Sister Nivedita, a Woman Who Knew That India's Unity Was in Its Diversity
Nivedita added to the mantra of nation-making, which would set a direction and course to an awakened people in their ultimate movement towards freedom. By Penguin India. July 20, 2017. N ivedita was now driven by her mission of generating awareness. among Indians about the underlying oneness in their civilisational.
Sister Nivedita: A Centennial Tribute
In these fine words Rabindranath students of her school at Baghbazar ^ ^ Indian cong_ paid his tribute to the sacred me- or nursing with the radiance of ciousne becoming a patriot among mory of Sister Nivedita shortly after her goodness the plague-stricken and a m „ a her death in October 1911. How dying boy on her lap — the pic- T ,. ,oo
Nivedita, Sister
Nivedita, Sister. Part of the book series: Encyclopedia of Indian Religions ( (EIR)) Sister Nivedita (also known as Margaret Elizabeth Noble) (1867-1911) was a woman of Scottish-Irish descent who came to India in search of spiritual freedom. Nivedita accepted Swami Vivekananda (1863-1902) as her Guru or spiritual master and came to serve ...
Sister Nivedita
A collection of eleven short articles mostly by Kolkata-based teachers and scholars on the literary, social, and political views of Sister Nivedita. A belated commemorative volume marking the 150th birth anniversary of Nivedita. The essays are quite uneven in quality with visibly inadequate editorial intervention at places. Foxe, Barbara.
Sister Nivedita's Life and Works: A Study in Context
Sister Nivedita (28.10.1867-13.10.1911) eminently responded to these challenges of time. She came to India as Swami Vivekananda's disciple, developed oneness with our cultural ethos, immersed herself in a variety of activities related to public life, and endeavoured to bolster social dynamism and further the cause of the Swadeshi movement.
Sister Nivedita's Story
On October 13, at about 7:00 am, Nivedita chanted the Upanishads, "Lead us from the unreal to the Real. Lead us from darkness to Light. Lead us from death to Immortality," and breathed her last. Today, in distant Darjeeling, there stands a memorial inscribed with these words: "Here repose the ashes of Sister Nivedita, who gave her all to ...
Commentary: Sister Nivedita's Ideas on Writing Indian History
Dr Arpita Mitra December 21 , 2017 Views: 6894 Comments: 1. "One of the first tasks before the Indian people is the rewriting of their own history.". - Sister Nivedita. Sister Nivedita (1867-1911) is one of the most well-known disciples of Swami Vivekananda. She was born as Margaret Elizabeth Noble in Northern Ireland.
Sister Nivedita: India's Daughter
Sister Nivedita (1867 - 1811): A Sesquicentennial Tribute. Sister Nivedita, who though born far away from India in an Irish-Scottish family, had completely identified herself with India, loving and serving the country in ways few have done. Inspired by Swami Vivekananda at the age of 30, she decided to make India her home, and till the end of ...
Sister Nivedita and India's Freedom Struggle
But Nivedita started taking an active part in the organization of secret societies before Aurobindo got properly involved in the same. In the words of Aurobindo's own brother, the revolutionary Barindra Kumar Ghose, as a leader of the political radicals, Sister Nivedita was a pioneer preceding the involvement of Aurobindo.
The Task of the National Movement in India (Essay by Sister Nivedita
Sister Nivedita was an Irish-Indian freedom fighter based in Kolkata, West Bengal. She was one of the leading lights of the national struggle during the Swadeshi Movement. She wrote a number of essays promoting patriotic ideas among the people. In her essay The Task of the National Movement in India, published in The Mysore Review, Sister Nivedita discussed the great potential of the ...
Sister Nivedita
Sister Nivedita ( Bengali pronunciation: [ bhagini nibedita] listen ⓘ born Margaret Elizabeth Noble; 28 October 1867 - 13 October 1911) was an Irish teacher, author, social activist, school founder and disciple of Swami Vivekananda. She spent her childhood and early youth in Ireland.
Woman in Modern India (Essay by Sister Nivedita)
Sister Nivedita, an Irish social activist became the disciple of Swami Vivekanand and started a school for girls in Kolkata. Her essay titled "Woman in Modern India" was published in Karma Yogin, 1910. Here, Sister Nivedita says, that all believe, revival in India will be through women, but many are not aware how. Traditionally though, only men have joined in the freedom movement, women ...
Sister Nivedita : Her Literary Legacy
Sister Nivedita : Her Literary Legacy. December 25, 2018 By Vinayak Lohani. "I have attained Samadhi in grammar, whatever I write becomes the language", wrote Nivedita once to a friend. She was a prolific author. During her first year in India itself she had started working on 'Kali the Mother' which had come out while Swamiji was alive.
PDF Sister Nivedita
Sister Nivedita was well aware of the differences in India, but she argued that India was a nation not despite the internal differences, but precisely because of these differences (a nation is a complex unity). Secondly, it is wrong to claim that the discursive nationalism
Sister Nivedita Anglo-Irish social worker English Essay
Sister Nivedita is remembered in the history of India as an Anglo-Irish social worker and one of the greatest disciples of Swami Vivekananda. She played an important role in the Independence of India along with Swami Vivekananda and Sri Aurobindo Ghosh. Early life She was born as Margaret Elizabeth Noble on October 28, 1867 at Dungannon in Ireland.
PDF Sister Nivedita
The word Nivedita is used to refer to someone who is highly dedicated to the almighty God. Well, in this article, we will present you with the biography of Sister Nivedita, who has made a niche for herself in the arena of spirituality. Sister Nivedita met Swami Vivekananda in 1895 in London and travelled to Calcutta in 1898.
The Complete Works of Sister Nivedita
Sister Nivedita's fiery spirit knew no rest till her whole personality was spent for the cause of her dedication - India. In the midst of her tireless efforts for the education and amelioration of Indian women and arousing the nation and the nationalists to the greatness of their religion and culture, she found time to make a deep study of ...

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Sister Nivedita by Amiya P. Sen LAST MODIFIED: 27 October 2021 DOI: 10.1093/obo/9780195399318-0242

Sister Nivedita’s Life and Works: A Study in Context

Transformation

Explosion of Vigour

Prologue to a New Era

Oneness with India

Spiritual Initiation

[The author wrote this as an introductory essay to his book on Sister Nivedita titled Agnipathike Nivedita in Kannada.]

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"Woman in Modern India" (Essay by Sister Nivedita)

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