“The study of English or any worldly language is sure to lead to catastrophe unless directed to the higher purpose.”*
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The following Bishwesar Das’s 1930 article, The Study of the English Language, is both an exploration of the role of English in India and a warning about its potential consequences if not directed toward a higher spiritual purpose. While the article acknowledges English as a powerful language with practical advantages—such as precision, elasticity, and a global outlook—it argues that its materialistic tendencies, if left unchecked, could lead to cultural and spiritual degradation. – Beezone
*Bishwesar Das explicitly states that if English education is merely used for material pursuits—economic, political, and social advancement—it will ultimately lead to catastrophe. This catastrophe is not merely the loss of Indian identity but the spiritual impoverishment of both India and England. He warns against adopting English ways of living without discernment and cautions that the unchecked study of English could alienate Indians from their own heritage and lead them into the vices of secularism and skepticism.
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History has recorded that after having rescued the true teachings of Sri Chaitanya from unscrupulous practices, the great Vaishnava devotee Srila Bhaktivinoda Thakura desired to spread such divine knowledge to the complete world. Under the visionary spirit of his pure devotion, Bhaktivinoda Thakura was eager to extend Sri Chaitanya’s gift to the rest of mankind, most particularly in the English language. The Vedas inform that in the present dark age of Kali, the populace becomes extremely insensitive, thus prompting humanity to materialistic pursuits. Srila Bhaktivinoda Thakura could foresee that the whole world would be enchanted and engulfed by the constant contemplation of money and sense gratification. Somehow he also understood that the English language would become prominent around the world.
English has become the most popular language in politics and business transactions. However, it is a language of limited capability and grammatical depth, particularly when attempting to describe the most refined sentiments. If compared with the academically accepted mother of all languages, Sanskrit, then the grammar of English falls short of describing the most refined sentiments and relationships regarding Godhead. Sanskrit is more complete and complex as a language than Greek, for instance. It has more cases is more complete in semantic terms also. Studying the ending of different cases and conjugations, tenses, persons, etc., anyone can see that they are more clear and distinctive in Sanskrit.
Because archaic English is no longer practiced, English does not offer a stronger perception for refined verbal exchanges amongst family members and relationships in general. This can be substantiated by the fact that English grammar does not discriminate in how to refer to a social senior,
junior or equal, since all are addressed as ‘you’, as is also done when one addresses a pet animal. Indeed, another observation regarding a strong egotistic characteristic found in English is thatit is the only language that uses the first person “I” in capital letters. Any writer that composes religious or devotional poetry in English is therefore entitled to use capital letters while using the second person, ‘You’, while exclusively addressing God; therefore, at least grammatically, placing himself in the same level as God.
In Volume No. 4, Vol. XXVIII, June 1930, page 1, of this collection, Srila Bhaktisiddhanta Goswami published an article by Sri Bishwesswar Das, entitled The Study of the English Language. A short paragraph of such article mentions “The study of English or any worldly language is sure to lead to catastrophe unless directed to the higher purpose
The Study of the English Language
( By Bishweswar Das b.a., Headmaster, H E. School, Santipur. )
As English is a language with which we are all unavoidably concerned it is of the utmost importance to know the proper use of that language and what part it should play in the scheme of our useful activities, A tendency of abusing or praising the study of the English language in connection with diverse questions, is often noticeable in this country. We shall try to show in the present article how all may be benefited by means of the English language and what an abundant harvest of good the English as well as ourselves might reap from the proper use of the same. Let my countrymen consider with a calm and collected mind the views expressed here and approach the question of the study of the English language with the proper attitude.
The study of English was at one time generally considered to be among our breadstudies. It is, as matters stand at present, a convenient passport for entry into the political and commercial life of the world. But this is not the only claim it has upon our attention. The language has its own peculiar merits. For strong masculine vigour, a pronounced tone of practicality, elasticity and preciseness of expression the language occupies a high place in the world. Nursed by the hand-maid of empiric science and maintained by the fatherly care of its most assiduous application to all departments of life, the language, like the people to whom it belongs, is possessed of a wide wordly out-look which is worthy of being turned to account by being consecrated to the service of the higher life.
Any one making an acquaintance with this language cannot fail to appreciate its influence. Come within its influence in the proper way and your heart is sure to realise a new freshness. You cannot ignore its vivifying force, its masterful spirit, its ever-prying inventiveness. All languages rightly understood always point to the One. Most of the characteristics mentioned above no doubt belong to the best minds of the English nation, although they are apt to be abused by being directed to purely worldly purposes. But they are none the less true characteristics of the English language which portrays faithfully the thoughts, lives and manners of the English people.
So far as a seeker of the Truth is concerned the English language appears to have a very different mission to fulfil. The language seems to him suited to serve as a means of rousing the inert millions of the world, to carry life into the cold frames of its peoples. There is, therefore, a kind of special providence in the advent of the English people into India. They came to us with their language to regulate our learning, our habits of life and modes of thought, our traditional hopes and aspirations. This has led us to a strict self-examination and to the necessity of taking stock of our actual possessions. Our indebtedness, therefore, to both the English people and their language is great. Do not admire the English nation as a successful moneymaking, materialistic people. They should be to us as Heaven-sent agents to enable us to learn how to safe-guard the spiritual interests of all. They are, indeed, very different from the scriptural ideal of our warrior kings as guardians of spiritual welfare by direction of truly enlightened sages and saints devoted wholly to matters relating to the higher concerns of the soul. But we need not, therefore, unduly deprecate the English more than ordinary worldly people. If they fail in their higher duty towards us, if they make themselves unnecessarily exacting, they will surely be accountable to God, who holds in His Hands the destinies of all nations and Who permits both individuals and nations even to abuse their freedom, affording them a chance of redemption from their failings by their own bitter experience. Let us study their character as well as their language to be also duly warned against such failings. The language would then be pregnant with invaluable lessons for us. Let us accept from the English people their close association with humanity, for the higher purpose. Let us acquire from their language that practical tone of thought which lies at the root of a nation’s material prosperity, and turn it to higher account. Let us acquire from the English language the love of adventure, the zeal for action, the spirit of self-reliance, the indefatigable courage and perseverance, for the same purpose. Let us learn from their language scrupulous adherance to strict principles, regularity of life, steadfast devotion to duty and exemplary method of work. Let us adopt zeal for knowledge, patient and sustained efforts for large undertakings, love of researches and exertion for the discovery of the unknown. Let us learn these qualifications of a student and a really good citizen, and the proper virtues of a self-respecting gentleman. Let us use the English language for the purpose of the spread of self-culture.
We Indians have by an inscrutable Providence been made to come into contact with the language of the most powerful and prosperous nations on earth in order that we may become animated and invigorated by finding the proper use of the qualities that characterise that interesting nation. If by the study of English we learn merely to abuse or flatter the English people our learning will be harmful for both. If by the study of English we learn merely to imitate the vices of the English character, the free thinking of sensuous godless literature, our learning will do us no good. Providence has brought the English people into India not that we should learn English ways of living, not that we should imitate English modes of eating, drinking and dressing, but that we should find extended scope for our beneficial activities. If English education cannot do this for us then the opportunity will be abused. Indians are by nature and circumstances well fitted for this great task. The possession of this aptitude shows itself in our traditional anxiety to utilize every opportunity for spiritual use. We should continue to love to keep severely aloof from low ideals, we should love to detach ourselves from worldly-minded men and women, in order to be able to help all persons by our conduct This aloofness is necessary under aircircumstances and is a duty towards all. It is not opposed either to the interests of human society or to the laws that govern the moral world. A man should cut himself off from the company of his low-minded fellows in order to follow a better and clearer perception of his duties to them, and the right mode of discharging those duties. On this ground isolation is necessary and justifiable. In fact a man can work out his salvation only by thus living for others. To be able so to live for others is the greatest glory and highest virtue of man. If this view is correct there is nothing wrong in the idea of such isolation. It should by all means be encouraged. Men should be repeatedly warned against drifting into the vice of real isolation from the spiritual life by association with worldly people, no matter by whatever honourable or glorious names such vice be designated. The current method of study of English is, we believe, no antidote against this vice. The tendency of the English literature itself is only to make men active, enterprising, practical and useful in this life. We should be thoroughly imbued with this spirit of the English literature but not for the purpose of worldly living. The study of the works of a few select English authors under proper safeguards may serve the useful end. English books bring us into touch with the outside world. They carry us to the uttermost parts of the Earth, familiarise us, even when we do not move a yard from our homes, with the busy scenes of commercial life, the repulsive horrors of the battle-field, the roaring billows of the tropical seas, the frozen wafers of the icy poles. English authors inform us about the customs of the most strange and savage nations as also of the mighty kings and potentates of the Earth. English books suggest to our minds the truth that the soul of man, inspite of the differences of caste, creed and colour which pertain only to the flesh, is the same in essence, that all are children of the same common Father variously called Jehova, Zeus, Jove, Allah, God, Brahma, —purporting Sree Krishna, and that one touch of the spiritual nature may make the whole world kin. We are taught by the scriptures to consider all persons as kith and kin, but by the preventing manners and customs of the world we are excluded from the real society of one another. This wilful spiritual isolation, as the world goes, does not seem to be productive of any good. On the contrary it is the cause of all the evils so far as our real interests are concerned. Unless we are disposed to apply our Shastras to the conditions and requirements of life, ours will be a miserable lot, a lot which will involve all the rich and the poor, the learned and the illiterate, the caste Brahmins and the caste Shudras, in a sad and pitiable plight. The study of English or any worldly language is sure to lead to this catastrophe unless directed to the higer purpose.
But a not wholly unfounded charge is also brought against the study of English. A Nationalist would say that the study of the Englhh language disabuses men’s minds of all ancient ideas and beliefs. In matters of religion, in matters relating to our highest interests the cultivation of the English language is hence calculated to a certain extent to make us losers rather than gainers. There is no gain-saying the fact that a thorough mastery of the English language need be no bar to the requirements of spiritual life the nature of which can hardly be suspected by one who is ignorant of the higher purpose. Nevertheless the charge is true that the materialistic tendency of :the English language makes it more or less sceptical of religion. Let us counteract this materialistic tendency on us of all languages by a careful study of the scriptures and theistic philosophy. Let the study of the western sciences be rendered fruitful by the wise study of those vast lores of spiritual learning the Vedas, Upanisads and Purans bequeathed to us by the transcendental servants of God. If this is studiously and conscientiously done and if the happy wedding of the oriental and occidental spiritual lores be consummated, the brightest issue of that glorious union we doubt not, will no longer be a number of greedy nations, but one heoric community of mankind conscious of its real mission by spiritual awakening. England will benefit no less than ourselv.s by this happy and glorious consummation. Let us in the Name of the Most High reverentially acknowledge this. Let us recognise the English people as not essentially different from us and the language of that high and mighty but equally unhappy nation as not unfit to be the gospel of salvation.
Our article is rather long but we have not certainly written in vain when we think of the unrest tint happily prevails in many quarters of this vast world, which is likely to rouse us to an attitude of enquiry regarding its real cause. May the Great Disposer Who wields the destinies of al) nations and Who has in His inscrutable providence brought together Easterners and Westerners also graciously inspire all peoples with the true ideas and sentiments that tend to the real good, happiness and prosperity of one and all.
(Revised by permission of the writer.—E. H.)
Key Themes of the Article:
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English as a Double-Edged Sword
Das recognizes the merits of English, including its practicality, its expansive vocabulary, and its ability to convey forceful, inventive, and rigorous thought. However, he warns that its strengths have primarily been directed toward worldly concerns—commerce, politics, and material advancement—rather than higher spiritual aspirations. -
The English Influence on India
He presents the British presence in India as a kind of providential intervention, offering Indians an opportunity for rigorous self-examination. Rather than simply imitating English habits, he urges his fellow countrymen to extract the best qualities from the language and culture—such as discipline, perseverance, and intellectual rigor—and apply them to spiritual upliftment rather than material gain. -
The Risk of Cultural and Spiritual Erosion
Das warns that learning English without a higher purpose leads to a catastrophe: a loss of traditional values, a detachment from spiritual life, and an increased materialistic outlook. He critiques those who adopt English customs superficially—through dress, habits, and consumerism—without understanding the deeper implications. He argues that English literature, while rich in knowledge, is largely oriented toward action and material achievement rather than spiritual realization. -
The Necessity of a Higher Purpose
To counteract the materialistic tendencies of English education, Das calls for the integration of Western knowledge with India’s spiritual traditions. He emphasizes the importance of studying the Vedas, Upanishads, and Puranas alongside English literature and science, advocating for a “wedding of the Oriental and Occidental” that would lead to a universal spiritual awakening rather than a world of “greedy nations.” -
A Call for Universal Brotherhood
The article concludes with an appeal for mutual understanding between East and West. Das envisions a future where English, instead of being a vehicle for materialism, becomes a bridge to greater spiritual enlightenment, fostering unity rather than division.
The Warning:
Das explicitly states that if English education is merely used for material pursuits—economic, political, and social advancement—it will ultimately lead to catastrophe. This catastrophe is not merely the loss of Indian identity but the spiritual impoverishment of both India and England. He warns against adopting English ways of living without discernment and cautions that the unchecked study of English could alienate Indians from their own heritage and lead them into the vices of secularism and skepticism.
Conclusion:
Bishwesar Das presents a nuanced view of English—neither wholly rejecting nor blindly embracing it. Instead, he advocates for its conscious use as a tool for spiritual and intellectual upliftment. His central argument is that the study of English must serve a higher purpose; otherwise, it will lead to moral and cultural decline. His vision is one of synthesis, where India takes from English its discipline and practicality while maintaining its spiritual integrity, thus contributing to a more enlightened world.
Final Assessment:
Das’s core insight—that language shapes thought and must be used with intention—remains powerful and relevant. His call for using English to advance higher human ideals rather than purely material pursuits is valuable, particularly in an era where globalization and technological advancement often overshadow ethical and spiritual concerns.
However, his fear of English as an inherently dangerous force underestimates the adaptability and agency of cultures in shaping language to their needs. The historical record suggests that rather than erasing spiritual traditions, English has become a medium for their articulation and global transmission. The challenge is not to reject English or fear its influence, but to use it with consciousness and purpose, ensuring that it serves as a bridge rather than a barrier between cultures and values.
In today’s world, the question is not whether English is a threat, but how it can be harnessed to enrich human life—materially, intellectually, and spiritually. – Beezone