In this book Sister Nivedita has given us pictures of the Indian woman in her role as mother and wife and as the feeder and sustainer of the national culture and traditions, The author then enters into a study of the national epics, the caste system, and various other aspects of Indian life and ideals, and gives a brilliant sketch of Indian thought and what it stands for.

This book is, writes Ananda K. Coomaraswamy, ‘almost the only fair account of Hindu Society written in English...Nivedita became not merely an interpreter of Indian to Europe, but even more, the inspiration of a new race of Indian students, no longer anxious to be Anglicized, but convinced that all real progress must be based on national ideas.

Sister Nivedita, the brilliantly gifted Irish disciple of Swami Vivekananda, who had dedicated her life to the service of India is one of the greatest interpreters of the ideals, culture, religions, and customs and manners of India. The immense influence exercised by her writings has been amply testified to by great men like Rabindranath Tagore and others of her time.

Of her many books one of the best known is The Web of Indian Life, in which we Indians can see ourselves in the sympathetic searchlight of her keen intellectual analysis—an analysis that shows us our strong points without failing to point out our weaknesses—but foreigners, Westerners particularly, will have the great advantage of understanding India and her ideals as seen through the spectroscope of a Western master mind. Her observations are as valuable and instructive for us now as they were when they were first written. So we place this book before our readers in this first Indian Edition in the confident hope that they will also catch the same burning love, and zeal that animated the Sister Nivedita for all that is great and good in our culture.

Indians, like all other peoples of the world, are naturally susceptible to flattery. But unfortunately they have been deprived of their share of it, even in wholesome measure, both by the Fates presiding at the making of their history as well as by the guests partaking of their salt. We have been declared inefficient in practical matters by our governors, foreign missionaries have created a vast literature proclaiming our moral obliquity, while casual visitors have expressed their opinion that we are particularly uninteresting to the intellectual mind of the West. Other peoples’ estimate of our work is a great part of our world, and the most important other peoples in the present age being the Europeans, it has become tragic in its effect for us to be unable to evoke their appreciation. There was a time when India could touch the most sensitive part of Europe’s mind by storming her imagination with a gorgeous vision of wealth. But cruel time has done its work and the golden illusion has vanished, leaving the ragged poverty of India open to public inspection, charitable or otherwise. Therefore epithets of a disparaging nature from the West find an easy target in India, bespattering her skin and piercing her vital parts. Epithets once given circulation die hard, for they have their breeding-places in our mental laziness and in our natural readiness to believe that whatever is different from ourselves must be offensive. Men can live through and die happy in spite of disparagement, if it comes from critics with whom they have no dealings.

But unfortunately our critics not only have the power to give us a bad name, but also to hang us. They play the part of Providence over three hundred millions of aliens whose language they hardly know, and with whom their acquaintance is of the surface. Therefore the vast accumulation of calumny against India, continually growing and spreading over the earth, secretly and surely obstructs the element of heart from finding an entrance into our government.

One can never do justice from a mere sense of duty, to those for whom one lacks respect. And human beings, as we are, justice is not the chief thing that we claim from our rulers. We need sympathy as well, in order to feel that we have human relationship with them thus retain as much of our self-respect as may be possible.

For some time past a, spirit of retaliation has taken possession of our literature and our social world. We have furiously begun to judge our judges, and the judgement comes from hearts sorely stricken with hopeless humiliation. And because our thoughts have an organ whose sound does not reach outside our country, or even the ears of our governors within its boundaries, their expression is growing in vehemence. The prejudice cultivated on the side of the powerful is not doubt dangerous for the weak, but it cannot be wise on the part of the strong to ignore that thorny crop grown on the opposite field. The upsetting of truth in the relationship of the ruler and the ruled can never be compensated by the power that lies in the grip of the mailed fist.

And this was the reason which made us deeply grateful to Sister Nivedita, that great-hearted Western woman, when she gave utterance to her criticism of Indian life. She had won her access to the inmost heart of our society by her supreme gift of sympathy. She did not come to us with the impertinent curiosity of a visitor, nor did she elevate herself on a special high perch with the idea that a bird’s eye view is truer than the human view because of its superior aloofness. She lived our life and came to know us by becoming one of ourselves. She became so intimately familiar with our people that she had the rare opportunity of observing us unawares. As a race we have our special limitations and imperfections, and for a foreigner it does not require a high degree of keen-sightedness to detect them. We know for certain that these defects did not escape Nivedita’s observation, but she did not stop there to generalise, as most other foreigners do. And because she had a comprehensive mind and extraordinary insight of love she could see the creative ideals at work behind our social forms and discover our soul that has living connection with its past and is marching towards its fulfilment.

But Sister Nivedita, being an idealist, saw a great deal more than is usually seen by those foreigners who can only see things, but not truths. Therefore I have heard her being discredited by the authority of long experience, which is merely an experience of blindness carried through long years. And of these I have the same words to say which I said to those foreign residents of Japan, whose long experience itself was like a film obscuring the freshness of their sight, making them conscious of only some outer details, specially where they irritated their minds. Instead of looking on the picture side of the canvas, if they look on the blank side, it will not give any more value to their view because of the prolonged period of their staring.

The mental sense, by the help of which we feel the spirit of a people, is like the sense of sight, or of touch—it is a natural gift. It finds its objects, not by analysis, but by direct apprehension. Those ho have not this vision merely see events and facts, and not their inner association. Those who have no ear for music, hear sounds, but not the song. Therefore when, by reason of the mere lengthiness of their suffering, they threaten to establish the fact of the tune to be a noise, one need not be anxious about the reputation of the music. Very often it is the mistakes which require a longer time to develop their tangles, while the right answer comes promptly.

It is a truism to say that shadows accompany light. What you feel as the truth of a people, has its numberless contradictions, lust as the single fact of the roundness of the earth is contradicted by the innumerable facts of its hills and hollows. Facts can easily be arranged and heaped up into loads of contradiction; yet men having faith in the reality of ideals hold firmly that the vision of truth does not depend upon its dimension, but upon its vitality. And Sister Nivedita has uttered the vital truths about Indian life.