Unsung protagonist

When we talk about individuals who shaped the history of nineteenth-century Bengal, or India in the larger sense, many of us tend to forget one name – Sister Nivedita. Though hers is a renowned name, at least in Bengal, yet she is identified as a disciple of Swami Vivekananda, who came to India and carried out some social activities. It is indeed unfortunate that someone like Nivedita, who has influenced her contemporary Indian social, cultural and political life and also the minds and thoughts of leading Indian luminaries like Rabindranath Tagore, Jagadish Chandra Bose, Bal Gangadhar Tilak and Aurobindo Ghosh, has not been acknowledged in the way she deserved. Nivedita came to India in 1898 and breathed her last in India in 1911. This 13-year stint of Nivedita's Indian life made her love this country like her native land. She loved India and her people in the way as many natives would never do.

Margaret Elizabeth Noble's transformation to Sister Nivedita was not just the Indianisation of an Anglo name; it was metamorphosis of spirit and mind of a personality who, in keeping with the meaning of her name 'Nivedita', dedicated her life and actions in contributing towards multifarious aspects of Indian life. In her creation of 'idea of India' she dealt with subjects ranging from cultural history to civic nationalism; religious debates to women empowerment and education. Nivedita's arrival to India almost coincided with the outbreak of plague in various parts of the country. Nivedita not only actively participated in addressing the cause of the sufferers but also involved Rabindranath Tagore and Jagadish Chandra Bose. In so many words, Tagore applauded Nivedita for her catholicity towards the ailing population. The humanism that she learnt from her master, Swami Vivekananda, glowed in her commitment of benevolence towards the common lot. Nivedita's Irish pedigree and the Irish struggle for independence had bred a sense of nationalism in her. This manifested in her disdain towards British imperialism. The exploitation that the British rule generated in India drew out a strong reaction from Nivedita. She made notable value addition to the fields of action that figured in the early nationalist movement in India. Be it national education, be it the Swadeshi art and the industrial movement or be it providing succour to the revolutionary nationalists, Nivedita was part of everything. It is not within the knowledge of many people that she designed the first prototype of the National Flag, using two colours yellow and red, with the 'Vajra' at the centre. It was hoisted in 1906 in Calcutta. She herself embodied that thunder-like presence in the domain of nationalist movement during her time. 'The Statesman' was a newspaper with an inclination towards British rule. However, from 1902 to 1906 during the editorship of Ratcliff, The Statesman sang more in Indian tune, and this happened largely due to Nivedita's personal influence on Ratcliff. Nivedita undertook personal initiative in trying to save Aurobindo from the clutches of British Law. She remained actively involved in the political events of her time and engaged herself in fostering a sense of patriotism through her words and actions.

Sister Nivedita displayed commendable intellectual qualities. No wonder Rabindranath Tagore, Dinesh Chandra Sen, Jagadish Chandra Bose were her personal friends. All these cult figures of Indian history found adequate cerebral reciprocation from Nivedita. It is known that Tagore even wanted his children to be tutored by Nivedita. The teacher in Nivedita was always present. She used to teach in a school in Wimbledon and Swami Vivekananda had discovered her teaching prowess. Eventually, Nivedita opened a school in the Bagbazar area in Calcutta. This school was to impart learning to girls from common families. She also emphasised the old Greek theory — 'Healthy Mind in a Healthy Body', thereby promoting physical exercise for the girl students along with self-defense skills. She introduced Vande Mataram to her school as a prayer. The school in its inauguration was blessed with the presence of Maa Sarada and Swami Vivekananda. Through the promotion of female education, Nivedita attempted socio-economic upliftment of women. Nivedita was a multi-tasker. She heard Jagadish Chandra Bose at the Paris Science Congress in 1900. There, being impressed by Bose's scientific acumen, Nivedita endeavoured to promote Jagadish Chandra Bose's international exposure and his pursuit in the field of scientific research. She used her personal influence in mobilising funds for Bose so that his research could not be impeded. Nivedita's interest was not confined to science; she had a strong literary aptitude with which she translated Tagore's popular short story 'Kabuliwala' into English. It is indeed a great specimen of translation work which was sent to Rothenstein by Abanindranath Tagore. It was an eye opener to the Western world as they felt the merit of Tagore. Nivedita was highly interested in Indian art. She urged the famous painter Nandalal Bose to visit the site of Ajanta and Ellora to cherish the glory of Indian art. Along with Abanindranath Tagore, Ananda Coomaraswamy and EB Havell, she was a part of the Bengal School of Art — formed to encourage Indian artists to rediscover the roots of their own artistic traditions.

Sister Nivedita made India her life's mission and became an Indian nation builder. In this regard, one may aptly recollect the words of President Ram Nath Kovind – "Sister Nivedita was part of this tradition, and came to India and to Swamiji for enlightenment. And yet she was different. She did not come and learn a little and leave. She learnt a lot and stayed on.''

Swami Vivekananda could decipher in Margaret Elizabeth Noble the spirit which could ameliorate the condition of women in India. After Swamiji's death in 1902, Nivedita thought of translating her ideals for nation-building. She began channeling her efforts into introducing a conception of 'nationality' to India, instilling it in the hearts of people. She wrote profusely on Indian nationhood. She argued that India was a synthesis, and that the story of its analysed fragments — racial, lingual or political — could never be the story of India. In a lecture delivered in December 1902 in Madras (now Chennai), she said: "If India had no unity herself, no unity could be given to her''. People who came in contact with Nivedita had high opinions about her. To meet her, in Gokhale's words, was like coming in contact with some great force of nature. The Tamil nationalist poet Subramaniam Bharati who met Nivedita once, considered her as his guru for she showed him the form of Bharat Mata. In one of his last interviews given to Rani Chanda in February 1941, Tagore spoke highly of Nivedita. He opined that Nivedita embraced the spirit of India. The ultimate eulogy came from the great poet when he referred to Nivedita as 'Lokmata'. It is pertinent that historical evaluation be made about this great lady who, as a combination of a writer, social activist, nationalist and humanist, gave her all to India.

The writer is an educator from Kolkata. Views expressed are personal