Born: October 28, 1867, County Tyrone
Died: October 13, 1911, Roy villa, Siliguri, India
Full name: Bhagini Nivedita
Guru: Swami Vivekananda
Founder of: Ramakrishna Sarada Mission Sister Nivedita Girls’ School
Parents: Samuel Richard Noble, Mary Isabel Noble

The Irish educator as well as writer, social activist, and school founder Sister Nivedita (born Margaret Elizabeth Noble on 28 October 1867 – 13 October 1911) was a student of Swami Vivekananda and a contemporary of his. Growing up in Ireland, she spent much of her time with her family. Despite their engagement, the young man died shortly after their engagement.

Nivedita met Swami Vivekananda in London in 1895, then visited Calcutta, India in 1898, where she met him again. When Swami Vivekananda initiated her into the Brahmacharya vow on 25 March 1898, he gave her the name Nivedita (which means “Dedicated to God”). She opened a girls’ school in the Bagbazar district of Calcutta in the autumn of 1898. Her aim was to provide education to girls who did not even receive basic education. A poor girl named Nivedita nursed and cared for the poor patients throughout the plague epidemic in Calcutta in 1899.

During the early years of the Ramakrishna Mission, Nivedita was closely associated with it. The Ramakrishna Mission under the then president, Swami Brahmananda, had to publicly dissociate itself from her with her involvement in Indian Nationalism. The most significant influence behind Ramakrishna Mission was Sarada Devi, as well as all the brother disciples of Vivekananda. She died in Darjeeling on 13 October 1911. Sister Nivedita gave everything to India, something that is memorialized on her epitaph.

Early life

The daughter of Mary Isabel and Samuel Richmond Noble, Margaret Elizabeth Noble was born in County Tyrone, Ireland on 28 October 1867. She was named for her paternal grandmother. Over the course of five centuries, the Nobles established themselves in Ireland. Throughout her life, her father, a pastor, taught her that true service to God comes from doing good for others. In all, the Nobles had six children, but only Margaret (the eldest), May, and Richmond lived to adulthood.


Margaret’s father Samuel moved to Manchester, England at the age of one. He enrolled as a Wesleyan theological student there. When she was young, Margaret stayed with Hamilton, her maternal grandfather.


As a child, she returned to Great Torrington, Devon, to live with her parents. Her father considered her to be his favorite. Noble usually accompanied her when he visited the poor or conducted services.


She was ten when her father died in 1877. Margaret returned to the homeland of her grandfather Hamilton with her mother and two siblings. During Mary’s teen years, she enrolled in a kindergarten course at a London college and became a teacher. She later worked with her father in a guesthouse in Belfast. A leading member of the Irish nationalist movement, Hamilton was one of the founding figures. Margaret was inspired by her grandfather Hamilton’s love for the country in addition to the religious temperament of her father.


A member of the Congregationalist church ran Halifax College, where Margaret attended. Margaret learned about sacrifices from this college’s headmistress. Aside from studying physics, arts, and music, Margaret also studied literature.
The first school where she taught was in Keswick in 1884, when she was seventeen years old. Her first posting was at a Rugby orphanage in 1886. A year later, she took up a position in a coal-mining region of North Wales called Wrexham. In this setting, she rekindled her father’s love for service and helped the poor in her community.

A Welsh youth became engaged to Margaret at Wrexham, but he later died soon after they became engaged. After moving to Chester in 1889, Margaret married William Davies. She was living in Liverpool and her siblings had already moved there. Her mother Mary followed shortly after. Seeing her family again brought Margaret great joy. When the opportunity arose, Margaret stayed with them occasionally.

Margaret studied education once again. It was during this time that she became acquainted with the ideas of Johann Heinrich Pestalozzi, a Swiss education reformer, and with Friedrich Fröbel, a German education reformer. Preschool education is an important aspect of Pestalozzi’s and Froebel’s teaching. It was their opinion that children should begin their education by developing their natural aptitude for play, play games, observation, imitation, and construction. This unique method of teaching in England was appealing to a group of teachers who implemented it. Margaret also became involved in this ‘New Education’ movement. Among the Sunday Club and Liverpool Science Club, she became a favorite writer and speaker.

Margaret made Wimbledon her home in 1891 and helped Mrs. de Leeuw start a school there. Teaching was a joyous experience for Margaret. Margaret opened her own independent school at Kingsleygate in 1892, a year after she had taught at a public school. Margaret’s school didn’t follow any set method and taught through informal means. She let her children play while one of the staff members of Margaret’s art department, Ebenezer Cooke, a highly regarded art teacher, and reformer, taught her how to be a critic. education.

A prolific writer who became a popular speaker, she also became a prolific writer in publications and periodicals as she gained experience as an educator. In a few years, she had established a name among the intellectuals of London and was acquainted with some of the most notable and influential individuals of her time. Some of these individuals included Lady Ripon and Lady Isabel Margesson.

Sesame Club, which they founded, was a literary coterie of writers. A trained teacher of extraordinary gifts, she was among a group of educationists who started the Sesame Club in the early nineties.” Famous writers, such as Bernard Shaw and Thomas Huxley, spoke at the Sesame Club on a regular basis. Here, there have been discussions on literature, ethics, politics, and other similar topics.

Margaret spoke fearlessly in favor of the Home Rule Bill in 1892 when it went before the Parliament.

Seeker of Truth

From an early age, Margaret was taught Christian religious doctrines as part of her religious upbringing. From a young age, Margaret cherished all religious teachings. Her favorite object of worship was the infant Jesus. When she became a woman, however, questioning her Christian beliefs began to creep As an adult, she distrusted the doctrines, and doubts about Christianity grew stronger as time went by.

Faith in Christianity the years, Margaret’s mind could not settle, and she, therefore, suffered from, as a result, she developed a devotional habit. Still, she longed for Truth as her troubled soul could not find satisfaction and she longed for Truth.

Margaret became interested in natural science to find the truth. She told this story in a 1902 address to the Hindu Ladies’ Social Club in Bombay:

After a seven-year period of uncertainty, I realized that the study of natural sciences would certainly lead me to the Truth I sought. My study of how this world was created and all the things in it led me to discover that the laws of Nature at least were consistent, but that the doctrines of the Christian religion seemed even more inconsistent.

My luck had just run out, just then, and I happened to get a copy of Buddha’s life, and in it, I discovered that here too was a child who lived a long time before Christ, but whose sacrifices were equally self-destructive. The dear child Gautama took a stronghold on me, and I plunged into the study of the religion of Buddha for the next three years, convinced more and more that the salvation he preached was much more true than the religion of Christianity.

Meeting with Swami Vivekananda

Swami Vivekananda came to London from America for three months in November 1895, and she met him for the first time. The Swami Vivekananda doctrine of Vedanta was being explained in an aristocratic family’s drawing-room on a cold afternoon in London. This meeting was initiated by Lady Isabel Margesson, a friend of Margaret, who invited Ebenezer Cooke, a former teaching staff member at Margaret’s Ruskin School. Her curiosity and keen interest led her to attend.

Her life would be forever changed by what she experienced that evening. Margaret described what she experienced that evening. “A majestic personage, clad in a saffron gown and wearing a red waistband, sat there on the floor, cross-legged. As he spoke to the company, he recited Sanskrit verses in his deep, sonorous voice.” Margaret had already delved deeply into the teachings of the East, and the novelty was not what she heard on this occasion, but the personality of Swamiji himself. In addition to this lecture, she attended several others by Swami Vivekananda. He answered all her questions, and her doubts were dispelled. She has faith in him and reveres him now.

Swami Vivekananda’s meeting with Nivedita in England in November 1895 led her to decide to follow him in 1904, in a letter she sent to a friend:

Suppose he had not come to London that time! Life would have been a headless dream, for I always knew that I was waiting for something. I always said that a call would come. And it did. But if I had known more of life, I doubt whether, when the time came, I should certainly have recognized it.

Fortunately, I knew little and was spared that torture ... Always I had this burning voice within, but nothing to utter. How often and often I sat down, pen in hand, to speak, and there was no speech! And now there is no end to it! As surely I am fitted to my world, so surely is my world in need of me, waiting – ready. The arrow has found its place in the bow. But if he had not come! If he had meditated, on the Himalayan peaks! ... I, for one, had never been here.[14]

She started taking interest in the teachings of Gautama Buddha, and her discussions with Swami Vivekananda were an alternate source of peace and benediction. She wrote:

Several of us were brought to life by Swami Vivekananda’s words as water of life for thirsty men. The intellectual life of Europe has been plagued for half a century by growing uncertainty and despair regarding Religion. We were all familiar with it. We were no longer able to adhere to our faith’s dogmas, and we did not possess the means, as we do now, to separate the shell of Christian doctrine from its kernel of reality. These mistrusted intuitions have been intellectually confirmed and philosophically expressed in Vedanta.

She became a completely different person as a result of Vivekananda’s teachings and principles. Swami Vivekananda could see in her the fire and passion that would play a major role in India’s future. It is said that Nivedita (Margaret) spent the most meaningful day of her life on 25 March 1898. The day on which she was dedicated to God and to serving India was the day on which her guru did so.

In the course of his extensive tour of the Indian subcontinent, Vivekananda gained firsthand knowledge of conditions in British India. According to him, education was the solution to all evils plaguing society, especially women. In order to educate Indian women, Margaret was chosen. I am convinced that you have a great future in the work for India now that I have read your letter, Vivekananda. Women especially were eagerly awaiting a woman who would be a real lioness in the work for India.

Travel to India

She left behind her friends and family, including her mother, when she went to India as a response to Swami Vivekananda’s call. Margret reached Calcutta, India, on the ship Mombasa, arriving on 28 January 1898. Margaret visited Dakshineshwar temple, the site where Ramakrishna performed Sadhana, on 22 February. Swami Vivekananda spent the first few days teaching her about India and its people, developing her love for them, and expanding her character.

The ancient, as well as the modern, lives of great personalities on both sides of the pond, were covered by his descriptions of Indian history, philosophy, literature, the life of the common masses, and social traditions. Two of Swami Vivekananda’s women disciples from America arrived in India a few weeks later, Sara C. Bull and Josephine MacLeod, wives of famous Norwegian violinists and composers Ole Bull and Sara C. Bull. Their friendship lasted a lifetime.

Sister Nivedita was presented to the Calcutta crowd at a public meeting held by Swami Vivekananda at the Star Theatre on 11 March 1898. Miss Margaret Noble represented England well at this meeting by expressing her desire to serve India and its people, Swami Vivekananda said. “Khooki” (which means little girl) was how Sarada Devi addressed Margaret when she met her on 17 March.

Brahmacharya

Margaret was formally initiated into Brahmacharya (lifelong celibacy) by Swami Vivekananda on 25 March 1898 at Nilambar Mukherjee Garden. She was given the name Nivedita, meaning the dedicated one. She was told by Swami Vivekananda to follow Him, “Who was born and sacrificed his life five hundred times for others before the Buddha made His appearance.”.

Swami Vivekananda did not approve of Sister Nivedita taking the ultimate vow of Sannyasa even though she expressed her desire to become a Sannyasin. Nivedita wrote the following letter to the Editor of the Statesman after the death of Swami Vivekananda, on 28 July 1902:

… In regard to this religious treasure, I stand as the humblest learner, having no pretension to learning Sanskrit, and being set free by my superiors to pursue my social, literary, and educational studies without direct supervision or control from those above me.

In order to shape Nivedita into the Hindu Brahmacharini, Swami Vivekananda exerted great effort. In her thoughts and actions, he wished Nivedita to be a Hindu. To learn more about Hindu women, he encouraged Nivedita to visit them. He told her:

In order to Hinduize your thoughts, feelings, conceptions, and habits, you have to set yourself to do so. You need to make your life into all that a Brahmacharini should be, on both the inside and the outside. The way will come to you in due course if you desire it sufficiently. To forget your past, however, you must cause it to be forgotten. It has to be completely erased from your mind.

Relationship with Sarada Devi

Margaret became acquainted with Sarada Devi not long after her arrival in India on 17 March 1898, when she was embraced in Bengali as “khooki” or “little girl” by the wife and consort of Ramakrishna. Nivedita recalled it was Saint Patrick’s Day, a very holy & special day in Margaret’s life, and she called it her “day of days.” Nivedita was Sarada Devi’s closest associate until her death in 1911. On 13 November 1898, Nivedita was honoured by her mother, Lord Sarada Devi, by opening her newly established school. 


She blessed the school, saying that the blessings of the Divine Mother should be upon the school and its students. Nivedita was thrilled and later wrote that she had no greater awe than to hear Sarada Devi speak those words, spoken over the future of the educated Hindu woman. “She is, under the most unassuming, most modest disguise,” Nivedita wrote about Sarada Devi after her first meeting, “one of the strongest and greatest of women.” An extract from the Gospel of Holy Mother illustrates Sarada Devi’s feelings for Nivedita.

She [Sarada Devi] remarked, referring to Nivedita, “Nivedita had such genuine devotion! She never gave any thought to what she could do for me. She would often visit me late at night. She placed a paper cover on the lamp after seeing the light hit my eyes. She would kneel in front of me and wipe the dust off my feet with her handkerchief with great care. She didn’t even hesitate to touch my feet, I got the impression.” Her consciousness was abruptly opened by the idea of Nivedita, and she became somber… The Mother conveyed her emotions for the Sister on occasion. “The inner spirit feels for a genuine devotee,” she finally replied.

Travels

Nivedita accompanied Swami Vivekananda, Josephine Mcleod, and Sara Bull on many trips across India, including a trip to Kashmir. She was able to connect with the Indian masses, their culture, and history by doing this. In addition to raising awareness for her cause in the United States, she also sought aid for her movement. The trip to the Himalayas began with a journey to the Himalayas on 11 May 1898 with Swami Vivekananda, Sara Bull, Josephine MacLeod, and Swami Turiyananda. From Nainital, they traveled to Almora. The first time she learned of meditation was at Almora, where she wrote to her friend Nell Hammond, “Oh Nell, Nell, India really is the Holy Land.” 

The mind must be made to shift its center of gravity, and the uninterested and open state of mind welcomes truth,” she wrote about this experience. She also began learning Bengali from Swami Swarupananda. Almora was the starting point for their trip to Kashmir valley, where they stayed in houseboats. As a young girl, Nivedita traveled with Swami Vivekananda to Amarnath in the summer of 1898. Later in 1899, she stayed at Ridgely Manor in Upstate New York with Swami Vivekananda during her travels to the United States.

After touring with her master (guru), she wrote a book entitled The Master as I Saw Him and Notes on Some Wanderings with Swami Vivekananda about her experiences.

She often used to refer to Swami Vivekananda as “The King” and considered herself as his spiritual daughter (Manaskanya in Bengali).

Swami Vivekananda’s death

At 9:10 p.m., Swami Vivekananda passed away on 4 July 1902. The night before, Nivedita dreamed Sri Ramakrishna had left his body again. After she woke up the next morning, Swami Saradananda from Belur Math sent a monk to Sister Nivedita with the news about Vivekananda’s death. In an instant, everything around Nivedita’s eyes went blank. As soon as she arrived at the Math around 7 a.m., she rushed inside and entered the room of Vivekananda. The body of Swamiji lay on the floor. Until 2 p.m., her body was taken to the porch leading to the courtyard. She sat near his head and blew a hand fan until it was taken to the porch leading to the courtyard. to the porch leading to the courtyard. to the porch leading to the courtyard. In the afternoon of 5 July, Swami Vivekananda’s body was taken for cremation. He was wrapped in a saffron cloth. Nivedita wanted to take a small piece of the cloth to send to Josephine MacLeod as a memento. 

In order to gain a full understanding of Nivedita, Swami Saradananda asked her to cut off a small section of the Swami’s cloth. In any case, Nivedita was uncertain whether taking the action was appropriate or not. During the cremation of Vivekananda’s body, she looked at the burning pyre all the time. Toward the end of the evening, the burning flame was on the verge of going out. As suddenly as it had happened, Nivedita felt somebody pulling her sleeve. When she turned around, the saffron cloth had somehow emerged from the cremation pyre. Nivedita lifted and took the cloth, interpreting it as a communication from Swami. The following is what Nivedita wrote to Josephine MacLeod in a letter dated 14 September 1902:

The message you really wanted me to hear came on the burning pyre… At 6 o’clock… the sleeve caught in my hands, and suddenly, halfway out of all that burning and darkness, I saw the two or three inches I had desired from the cloth’s border blowing down at my feet. I took it as a Letter from Him to you, from beyond the grave.

Works of Sister Nivedita

Girls’ school in Bagbazar

In order to educate girls who are deprived of even basic education, Nivedita planned to start a school. The aim of her lecture tour was to raise funds to establish a girl’s school in England and America.

Inviting Nivedita to India was Swamiji’s way of bringing education to the women in his country. Nivedita informed Vivekananda about her plans for this event, which made him very excited. He held a meeting at the home of Balaram Bose to resolve this issue. Several lay devotees of Sri Ramakrishna attended this meeting, including Mahendranath Gupta (also called Sir M.), Suresh Dutta, Haramohan, etc. 

The purpose of this meeting was for Nivedita to present her plan for the proposed school to everyone. She requested that everyone send their daughters to school to study. As Vivekananda delivered her speech, she sat behind everyone. Nivedita did not notice it. But, when Nivedita appealed to collect girl students for the school, she suddenly discovered Vivekananda in the room pushing others and prompting – “Ye, get up, get up! It’s not good enough to just become girls’ fathers. 

In the Bagbazar area of Calcutta, at 16 Bosepara Lane on the day of Kali Puja on 13 November 1898, she started school. Sarada Devi and some other disciples of Ramakrishna inaugurated the school in presence of Swami Vivekananda. Sarada Devi blessed and prayed for the school saying – “I pray that the blessings of the Divine Mother may be upon the school and the girls; and the girls trained from the school may become ideal girls. 

Nivedita went from home to home in order to educate girls who were living in poor conditions due to the socio-economic situation in early twentieth-century India. Most of the time, she encountered rejection from the family members who were male. Nivedita’s students included widows and women who had grown up. In addition to regular classes, she taught sewing, hygiene fundamentals, nursing, etc.

Getting the school to collect money was no easy task. In addition to writing and giving lectures, she had to earn money for the school, which later she spent all of.

She took part in altruistic activities. She worked to improve the lives of Indian women of all castes.

Sister Nivedita University in Kolkata

The Sister Nivedita University Act, 2017 was passed in New Town, Kolkata, and founded Sister Nivedita University (SNU) (West Bengal XLIX of 2017). SNU is a one-of-a-kind institution created on the path of Sister Nivedita and blessed by Swami Vivekananda. Engineering and Technology, Science, Medicine, Management, Law, Humanities, Language and Literature, Pharmacy, Architecture, Social Sciences, Performing Arts, Sports, Media, Design, and other disciplines are among the fields covered by the university’s educational programmes and research. In addition, certain innovative courses focusing on skill development, entrepreneurship, and women empowerment will be introduced.

Work during plague epidemic

A plague epidemic was raging in Calcutta in 1899, which Nivedita managed to alleviate by nursing and caring for the patients and cleaning the rubbish in the area, in addition to inspiring and motivating all the young people in the area to do volunteer service. To help with plague relief, she placed appeals in English newspapers. She requested financial support. 

Her other responsibilities included organizing the day-to-day activities, inspecting the work, and handing over written instructions for preventive measures personally. As an intellectual and artist, she shared friendships with many prominent Bengali figures, including Rabindranath Tagore, Jagadish Chandra Bose, Abala Bose, and Abanindranath Tagore. She later became an activist for Indian independence. Sri Aurobindo was one of her friends as well.

Cultivation Of Indian Culture

She was passionate about promoting Indian science, culture, and history. The scientist and philosopher Jagadish Chandra Bose was encouraged by her to pursue original research, and she advised him financially and helped him gain recognition when he was treated indifferently by the colonial government. The two of them were in very close terms with Bose, whom she referred to as “khoka”, or the “little one” in Bengali. 

She contributed immensely to Jagadish Chandra’s scientific work, recognizing that as an Indian she might have faced a difficult challenge; however, as a westerner, she was able to do a number of things that would have been difficult for a native Indian. By promoting pan-Indian nationalism, she, for instance, promoted Indian nationalism.

Contribution Towards Indian Nationalism

Nivedita was a prolific writer who delivered lectures extensively throughout India, focusing on religion and culture. Swami Vivekananda inspired her to work selflessly for the happiness of her country by appealing to young Indians to follow his ideals. Before coming to India, Nivedita held a positive opinion of the colonial rule of India, which was prevalent amongst her European contemporaries. 

Nivedita’s experience in India however led her to become disillusioned with colonial rule and to support the nascent independence movement, concluding that it was crucial for India to gain independence to prosper. Mohandas Karamchand Gandhi, a lawyer who would later lead the independence movement, visited Nivedita in Calcutta in February 1902.

Because of her political activities and acute awareness of the new Ramakrishna Mission’s disadvantages after Vivekananda’s death, she publicly disassociated herself from it. 

However, until her last days, she had a very cordial relationship with the brother disciples of Swami Vivekananda like Swami Brahmananda, Baburam Maharaj (Swami Premananda), and Swami Saradananda, who helped her in her charitable and educational activities in every possible way; she was very close to the holy mother, Sarada Devi.

Nivedita had initially worked with Okakura of Japan and Sarala Ghoshal who was related to the Tagore family.

Over time, she became a self-employed writer and maintained close contact with many young revolutionaries in Bengal, including those affiliated with Anushilan Samity. Many young people through her lectures became involved in taking up the cause of Indian independence. Furthermore, she attacked Lord Curzon after he stated that truth was favored in the West over the East in his speech at the University of Calcutta in 1905. 

In researching the book Problems of The Far East by Curzon, Nivedita found that Curzon boasted about lying about his age and marriage to the foreign minister of Korea in order to gain his favor. In newspapers like The Statesman and Amrita Bazar Patrika, this was published and caused a furor, forcing Curzon to apologize.

A major turning point in India’s independence movement came about when the British government undertook the partition of Bengal in 1905 under the direction of Lord Curzon. Nivedita played a pioneering role in coordinating the movement. Through her contacts with government agencies, she gained information and forewarned independence activists. 

As a result of her contacts, she met Indian artists, including Abanindranath Tagore, Ananda Coomaraswamy, and E. B. Havell, and inspired them to develop a pure Indian school of art. As it was with Nandalal Bose, Asit Kumar Haldar, and Surendranath Gangopadhyay, she always inspired and guided the talented Calcutta Art School students to follow the lost tracks of ancient Indian art. Subrahmanya Bharati, who met her only briefly in 1906, had a great deal of influence on her. 

It was Nivedita who inspired Bharathi to work against social injustices to women in the country, which he did throughout his life. Nivedita also designed the Indian flag with a thunderbolt on a red background as the emblem. The best Nivedita could do to integrate the spirit of national identity into the minds of her students was to engage them in all their daily activities. Vande Màtaram was introduced as a prayer in her school by her. 

Nivedita provided guarded support for Annie Besant and had close ties with Aurobindo Ghosh (later Sri Aurobindo), who was a major contributor to the early nationalist movement. Karma Yogin, Aurobindo’s nationalist newspaper, was edited by Nivedita. The following is an extract from an editorial written by Nivedita that illustrates her deep respect and admiration for India:

The entire history of the world reveals the superior intellectual capability of Indians. It can be demonstrated by securing the first place in the intellectual progress of the world, the completion of a task over and above the power of others. Do we have any inherent weaknesses that would prevent us from achieving this? 

Do the countrymen of Bhaskaracharya and Shankaracharya lag behind those of Newton and Darwin? We trust not. The world’s intellectual sovereignty can be seized by us, by the power of our thought, as we overcome the iron walls of opposition.

Death

Nivedita died on 13 October 1911, aged 43, at Roy Villa, Darjeeling. In her epitaph, it reads, “Here lies Sister Nivedita who gave her all to India”. She is remembered today near the Railway Station near Victoria Falls (in Darjeeling). Swamiji wrote a poem, A benediction for Sister Nivedita, in memory of her. Vivekananda condensed all of his hopes and wishes for Nivedita into this poem, calling her the mistress, servant, and friend to India’s future son, and described her as, “A mistress, servant, and friend altogether”-

  1. The mother’s heart, the hero’s will
  2. The sweetness of the southern breeze,
  3. The sacred charm and strength that dwell
  4. On Aryan altars, flaming, free;
  5. All these be yours and many more
  6. No ancient soul could dream before-
  7. Be thou to India’s future son
  8. The mistress, servant, friend in one.

Influence

As one of India’s most influential female figures, Sister Nivedita still weighs in. In Abanindranath Tagore’s painting Bharat Mata, she was inspired by her book Kali, the Mother. Sister Nivedita was honored with her name being bestowed on the office of the West Bengal Board of Secondary Education in Salt Lake City, Kolkata in 2010. Chennai, Tamil Nadu, has established the Sister Nivedita Academy, a living memory of the nun. Her name is attributed to several other schools and colleges. There is a stamp in her memory issued by the Indian government in 1968. 

In her honor, a bridge is named in her honor near Dakhineswer, Kolkata. New Government Degree College was named in honor of Sister Nivedita at Hastings House, Alipur in Kolkata in 2015. Baranagore Ramakrishna Mission Ashrama High School in Kolkata named its higher secondary section after Sister Nivedita by naming it “Nivedita Bhawan”.

Brother Nivedita was one of the most influential people in the life of Jagadish Chandra Bose. Through arranging the financial support and editing Bose’s manuscripts, she ensured that he was able to continue his research and share it with the world.

Books

Her works included The Web of Indian Life, which sought to rectify many myths in the Western world about Indian culture and customs, Kali the Mother, The Master as I Saw Him on Swami Vivekananda, Notes of Some Wanderings with the Swami Vivekananda on her travels from Nainital, Almora and other places with Swamiji, 

The Cradle Tales of Hinduism on the stories from Puranas, Ramayana, and Mahabharata, Studies from an Eastern Home, Civil Ideal and Indian Nationality, Hints on National Education in India, Glimpses of Famine and Flood in East Bengal—1906.

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

With annotations, additions, and photographs by Prasenjit Dasgupta and Soumen Paul, The Ancient Abbey of Ajanta was published by Lalmati in 2009 as a newly annotated edition from The Modern Review in 1910 and 1911. The New Age Publishers, based in Kolkata, have published a collection of essays pertaining to Buddhism entitled Studies in Buddhism, edited by Prasenjit Dasgupta and translated by Soumen Paul.

During the Golden Jubilee Celebration of Ramakrishna Mission Sister Nivedita Girls’ School in 1952, a biography of Sister Nivedita was published in Bengali and English. Before this book, there were some English and Bengali biographies, but they lacked in historical information. In 1959, Pravrajika Muktiprana of Sri Sarada Math published her biography of Sister Nivedita in Bengali. 

Several of Sister Nivedita’s own written materials, letters, diaries, and references from her contemporaries, as well as interviews with those who worked with and were her students, were used to produce the biographies. Later, in 1961, a translation of the book was published in English as Sister Nivedita of Ramakrishna-Vivekananda by Pravrajika Atmaprana. The books have undergone several revisions since then.

A first edition of the letters of Sister Nivedita was published in 1960. In all, there were more than 800 letters, half of them written to Mrs. Josephine MacLeod. Nivedita’s letters, rich with thought and emotion, shed much light on her versatile genius.

The biography Long Journey Home was published in 1975 by Barbara Fox in London. The aim of this work is to see Nivedita’s works from an Englishwoman’s perspective.

The Bengali edition of Nivedita Lokmata was published by Sankari Prasad Basu in three volumes in 1968, 1987, and 1988.