essay on sister nivedita in 250 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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India the Destiny

The Beauty of India

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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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।

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

In this article

Becoming ‘sister nivedita’, art as a tool for building national consciousness, contribution to indian art history, sister nivedita’s contribution to other aspects of nation-building, remembering sister nivedita : legacy.

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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Read Two Essay on Sister Nivedita in 250 Words in English

Here, we are presenting long and short 2 Essay on Sister Nivedita in English for students under word limits of 250 words, and 300 words. This topic is useful for students of classes 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, and 12 in English. These provided essays will help you to write effective essays, paragraphs, and speeches.

1st Essay on Sister Nivedita in 250 Words

Introduction:

Sister Nivedita was a lovely woman who lived a long time ago. She accomplished many wonderful things and helped many people. Let us learn more about her!

Early Life:

Sister Nivedita was born in Ireland in 1867. Her real name was Margaret Elizabeth Noble. She was a bright, curious child who enjoyed learning new things. As she grew older, she developed an interest in art, science, and literature.

Meet Swami Vivekananda:

Sister Nivedita’s life was forever changed when she met Swami Vivekananda, a wise and kind teacher. She was inspired by his teachings on love, service, and unity. She decided to follow him and contribute to his mission to spread goodness.

Lifestyle in India:

Sister Nivedita moved to India and assimilated into the Indian culture. She has dedicated her life to serving the people of India. She established a school for girls and taught them many valuable lessons. She also worked tirelessly to better the lives of those who were less fortunate.

Contributions to Education:

Sister Nivedita believed in the value of education. She believed that education could bring about positive changes in society. Through her school, she inspired many girls and boys to dream big and achieve their goals.

Even though Sister Nivedita is no longer with us, her teachings and good works continue to inspire people all over the world. She demonstrated how one person can make a significant difference by spreading love and helping others.

Conclusion:

In conclusion, Sister Nivedita was an extraordinary woman who dedicated her life to making the world a better place. Her story teaches us about compassion, education, and the value of assisting those in need. We can all be inspired by her and strive to have a positive impact, as Sister Nivedita did.

2nd Essay on Sister Nivedita in 250 Words

Sister Nivedita was an incredible woman who lived a long time ago. She was born in Ireland in 1867 and moved to India in 1898. Her real name was Margaret Elizabeth Noble, but she became known as Sister Nivedita, which translates to Dedicated Sister.

Sister Nivedita enjoyed a happy childhood in Ireland. She enjoyed learning and was curious about the world. She became a teacher because she was passionate about educating kids.

One day, Sister Nivedita met Swami Vivekananda, a wise and kind man. He inspired her to travel to India and work for the people. She was so moved by his teachings that she resolved to devote her life to helping others.

Sister Nivedita was warmly welcomed upon her arrival in India. She worked tirelessly to help people, particularly children, receive a good education. She believed that education was the key to a better future.

Sister Nivedita established schools for both girls and boys, where she instilled not only academic knowledge but also values such as kindness and respect. She wanted every child to have the chance to learn and grow.

Love for India:

Sister Nivedita had a deep love for India. She embraced the culture, traditions, and people. She worked to promote Indian arts, music, and literature. She even wrote books to spread the beauty of India around the world.

Sister Nivedita’s dedication and love for India had a lasting impact. Even though she is no longer with us, her legacy lives on through the schools and institutions she established, continuing to make a positive difference in the lives of many.

In conclusion, Sister Nivedita was a remarkable woman who dedicated her life to the service of others, especially the children of India. Her passion for education and love for the country make her an inspiring figure for people of all ages. Sister Nivedita’s story teaches us the importance of kindness, learning, and making a positive impact on the world.

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The Story of 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.

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• Nivedita’s Life
• Sarada Math
• Publications
• 1867 - 1901
• 1902 - 1906
• 1907 - 1911
• Bibliography

1867, October 28 The child Margaret Elizabeth is born to Mary Isabel Hamilton and Samuel Richmond Noble of Scotch Street, Dungannon, Northern Ireland. 1877 Reverend Samuel Noble passes away after a brief illness. His deep faith and empathy for the poor remains a lifelong influence on Margaret. 1891-94 A young Margaret takes up a teaching job at Wimbledon, England. She is an exceptionally gifted teacher and within a few years, starts a school of her own, influenced by the progressive methods of Swedish educator Johann Pestalozzi and his pupil Friedrich Froebel. 1894 Margaret co-founds the Sesame Club, where she is noticed for her strong, progressive views on education. She makes the acquaintance of leading intellectuals such as Thomas Huxley, the poet W. B. Yeats and playwright George Bernard Shaw. 1895 November. Margaret meets Swami Vivekananda at a lecture at Isabella Margesson’s residence at West End, London. She is profoundly influenced by the Swami’s vision and starts corresponding with him on a regular basis. 1898, January 28. Margaret arrives in Calcutta on the ship Mombasa. 1898, March 17. Margaret meets Sarada Devi for the first time who shares food with her, breaking a centuries old taboo. Sarada Devi’s gesture throws opens doors for foreign-born Margaret in orthodox Hindu society of the time. 1898, March 25. Initiated by Vivekananda into Brahmacharya, becomes Nivedita, The Dedicated, of Ramakrishna-Vivekananda. 1898, May 11. Travels to the Himalayas with Swamiji and fellow disciples Sara Bull and Josephine McLeod. 1898, November. Nivedita returns to Calcutta and moves to 16, Bosepara Lane. 1898, November 13. Sarada Devi inaugurates the girls’ school on November 13 with a puja in the Thakur Dalan. Swami Vivekananda is present with his brother disciples. 1899 During a boat ride on the Ganga, Swamiji shows Nivedita a site he has earmarked for the Sri SaradaMath. The Math would indeed come up there later, but not in their lifetimes. 1899, March. Plague breaks out in Calcutta. Nivedita throws herself into relief work. Preventive sanitation measures are carried out by Ramakrishna Mission under her supervision. 1899, May 28. Nivedita delivers her historic lecture on Kali Worship at the Kalighat Temple. 1899, June 20. Nivedita leaves for England with Vivekananda and Turiyananda to raise funds for the school. In London, Vivekananda meets her family for the first time. 1899, November 5, Chicago. Vivekananda bestows spiritual powers upon Nivedita and Sara Bull. “What came to us from a Woman I give to you two women,” he says. Nivedita calls the incident the “great turning point” of her life. 1900, February 27. Nivedita establishes the “Ramakrishna Guild of Help” in America, supported by Besse Leggett of Ridgely Manor and longtime Vivekananda disciple Sara Bull. The modest plan is to take in and train “twenty widows and twenty orphan girls.” 1900, 8 July. Nivedita’s book Kali the Mother is published. She dedicates it to her guru Swami Vivekananda, as Vireshwar, Lord of Heroes. 1900, 29 August. Nivedita receives Swamiji’s now famous benediction at Perros-Guirec village, in Brittany, France. “Be thou to India’s future son / The mistress, servant, friend in one.” 1901 May. Nivedita travels to Norway as Sara Bull’s guest,accompanied by Abala and JC Bose, and the renowned historian Romesh Chandra Dutt. Dutt inspires her to start writing the acclaimed Web of Indian Life. 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.

1902 Reopens her school with renewed enthusiasm, next door at 17, Bosepara Lane. The student body cuts across caste and economic lines, unthinkable in that era. 1902 April. Sister Christine joins Nivedita at 17, Bosepara Lane. She will be her tireless collaborator at the school. 1902 July 2. Nivedita visits the Math. Vivekananda serves her food. Afterwards, he washes her hands and dries them with a towel. This will be their last meeting. 29. 1902 July 4. Swami Vivekananda passes away. 1902 Nivedita publicly cuts off formal ties with the Math, exonerating it from any consequence of her rising involvement in the freedom movement. 1903 January to March. Nivedita joins a central committee of revolutionary groups under Aurobindo Ghose’s stewardship. Begins correspondence with Gopal Krishna Gokhale. 1903 September 7. Finishes writing Web of Indian Life, dedicates it to her late Guru, Vivekananda. 1904 Nivedita plunges into India’s freedomstruggle. She vigorously protests Lord Curzon’s Universities Commission and works with the nationalist Dawn Society, Anusilan Samity, Vivekananda Society and Young Men’s Hindu Union Committee. 1904 October. Travels to Bodhgaya with, among others, historian Jadunath Sarkar whom she inspires to evolve an Indian narrative of history. 1905 February 8 . Designs India’s first national flag.The main motif is the Vajra, thunderbolt of the gods, hewn from the bones of the sage Dadhichi, a symbol of sacrifice. “Let us strive only for selflessness and we become the weapon in the hands of the gods.” 1905 April 4. Is afflicted by meningitis. Sarada Devi comes to see her. “I never saw a face so full of love,” writes Nivedita. 1905 December. Nivedita’s inspirational speech at the Indian National Congress at Benares helps avert a split between the moderate and extremist factions. 1906 July 8 . Gopal Ma, a householder disciple of Ramakrishna, dies. A staunchly orthodox widow, she chose to spend her last days with foreign-born Nivedita at 17 Bosepara Lane. 1906 September-October. Nivedita immerses herself in relief work in famine and flood-afflicted East Bengal. When she returns, she is seriously ill. 1906 Nivedita exhibits the Vajra flag at the 1906 Session of the Indian National Congress.

1907 January. “Function of Art in Shaping Nationality” is printed by Modern Review. This is the first of her extensive writings on the works of Abanindranath, Nandalal Bose and others, that will help launch the Indian Art Movement. A grateful Nandalal Bose later designs the Sister Nivedita School. This Saraswati motif created by him appears on all the original window panes of the building. 1909 January 26. Mary Isabel Noble passes away in England. Nivedita is by her mother’s side. “I whispered ‘Hari Om!’ that it might be the last sound she heard.” 1910 The Master As I Saw Him is published. Nivedita places a copy in Swamiji’s room at Belur Math. 1911 January, Cambridge, USA. Sara Bull, lifelong supporter of the Vedanta movement, Vivekananda’s Dhira Mata and Nivedita’s beloved “Granny,” dies, leaving most of her wealth to Vedanta Society. 1911 Nivedita travels to Darjeeling with the Abala and Jagadish Chandra Bose, where she falls gravely ill. She prepares her will. 1911 October 13 . Nivedita passes away in the morning. Her ashes are interred at her family’s gravesite in Dungannon.

Kali the Mother, Swan Sonnenschein & Co. 1900. The Web of Indian Life, W. Heinemann 1904 Cradle Tales of Hinduism, Longmans 1907 An Indian Study of Love and Death, Longmans, Green & Co., The Master as I Saw Him, 1910 Select essays of Sister Nivedita, 1911 Ganesh & Co., Studies from an Eastern Home, Longmans, Green & Co., 1913 Myths of the Hindus & Buddhists, London : George G. Harrap & Co., 1913 Notes of some wanderings with the Swami Vivekananda, 1913 Footfalls of Indian History, Longmans, Green & Co., 1915 Religion and Dharma, Longmans, Green, and Co., 1915 Civic & national ideals. Udbodhan Office. 1929.

“The selfless man is the thunderbolt.”

– Sister Nivedita

“Let us strive only for selflessness, and we become the weapon in the hands of the gods.”

“In nation-making, there is but one ideal, carried out by different methods, and the interest is the common interest of self-sacrifice.”

“I believe that India is one, indissoluble, indivisible.”

“National unity is built on the common home, the common interest, and the common love.”

“Technical education, without higher research, is a branch without a tree, a blossom without any root.”

“By our own vision of the ideal, and by our own struggle to reach its height do we really rise; by no other means whatsoever.” – Sister Nivedita

“It is not by teaching a Bengali girl French, or the piano, but by enabling her to think about India, that we really educate her.” – Sister Nivedita

“We must surround our children with the thought of their nation and their country. The centre of gravity must lie, for them, outside the family.” – Sister Nivedita

“The highest art is always charged with spiritual intensity, with intellectual and emotional revelation.” – Sister Nivedita

“All that matters is our own struggle. By that do we rise.” – Sister Nivedita

“Struggle is worship. What else does the Gita teach its people?” – Sister Nivedita

“A man may be a fool in technical and academic knowledge and yet a sage in which he feels and desires.” – Sister Nivedita

“Real life begins when we die to the world of the senses.” – Sister Nivedita

“If we learn nothing else, let us learn to give, let us learn to serve, let us learn to renounce.” – Sister Nivedita

Hinduism and Tribal Religions pp 1078–1081 Cite as

Nivedita, Sister

• Sutapa Chaudhuri 5  
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• First Online: 01 January 2022

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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 India in response to his call. A famous disciple of Vivekananda, Nivedita was one of the first Western women to support Vedanta philosophy. An activist, social worker, author, and teacher, Nivedita lived the life of a strict Hindu female ascetic and worked in India all her life for the social and political uplift of the Indian masses. Her contribution in the fields of women’s education in India and the spread of Indian art is exemplary. She proved instrumental in promoting scientific research by Indian scientists like Jagadish Chandra Bose. She also served as a great inspiration behind Indian nationalism and contributed greatly to the struggle for India’s freedom from British rule.

Growing Up as Margaret

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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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Chaudhuri, S. (2022). Nivedita, Sister. In: Long, J.D., Sherma, R.D., Jain, P., Khanna, M. (eds) Hinduism and Tribal Religions. Encyclopedia of Indian Religions. Springer, Dordrecht. https://doi.org/10.1007/978-94-024-1188-1_660

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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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