The Unification Movement of Karnataka, known as Karnataka Ekikarana, represents a pivotal chapter in the history of modern India and the state of Karnataka. It was a prolonged and arduous struggle spanning several decades, driven by a deep-seated desire among Kannada-speaking people to live under a single administrative entity. Prior to this movement, the vast majority of Kannada-speaking regions were fragmented and distributed across various administrative divisions of British India and princely states, leading to linguistic and cultural disenfranchisement. The movement sought to overcome these artificial boundaries, foster a common identity, and create a cohesive state based on linguistic affinity, echoing similar demands across other linguistic groups in India during the pre and post-independence era.

This movement was not merely a political struggle for administrative convenience; it was profoundly rooted in a cultural and literary resurgence that began in the late 19th and early 20th centuries. Intellectuals, writers, and cultural activists played a crucial role in awakening a collective consciousness among Kannadigas, emphasizing their shared heritage, language, and the need for a unified homeland. The dream of a ‘Vishala Karnataka’ (Greater Karnataka) became a powerful rallying cry, uniting people from diverse socio-economic backgrounds and political affiliations under a common linguistic and cultural banner. The successful culmination of this movement on November 1, 1956, and the subsequent renaming of the state to Karnataka in 1973, stands as a testament to the power of linguistic identity in shaping modern Indian federalism.

Historical Fragmentation of Kannada Regions

Before the advent of the Unification Movement, the Kannada-speaking populace was geographically dispersed and administratively fragmented under various political entities, largely a legacy of British colonial administration and pre-existing princely states. This fragmentation was the primary catalyst for the Ekikarana movement, as it led to significant disparities in development, administration, and cultural promotion among Kannadigas.

The largest coherent Kannada-speaking area was the princely state of Mysore, ruled by the Wodeyar dynasty under British paramountcy. While it had a distinct Kannada identity and was relatively more developed, it represented only a portion of the total Kannada-speaking population. Many cultural and literary activities that laid the groundwork for unification found fertile ground here, but the state’s internal focus often meant a degree of detachment from the struggles of Kannadigas in other fragmented regions.

To the north, significant Kannada-speaking districts like Dharwad, Belgaum, Bijapur, and Karwar were part of the Bombay Presidency. Here, Kannadigas faced administrative challenges due to Marathi dominance in public services and education. The official language was Marathi, leading to a neglect of Kannada in schools and government offices. This often resulted in a sense of marginalization and a strong desire among the local Kannada population for integration with a larger Kannada-speaking entity. The intellectual and political awakening in North Karnataka, particularly in Dharwad, was crucial to the early phases of the unification movement.

Further south, Kannada-speaking areas such as South Canara (including Mangalore and Udupi) and Bellary district, along with Kollegal taluk, were incorporated into the Madras Presidency. Similar to the Bombay Presidency, the administration here was predominantly Tamil, and Kannada found itself marginalized. This region, particularly South Canara, had a distinct cultural flavor and contributed significantly to Kannada literature and activism, often feeling neglected by the Tamil-dominated administration.

Eastwards, parts of the present-day Bidar, Gulbarga, and Raichur districts, collectively known as Hyderabad-Karnataka, were under the autocratic rule of the Nizam of Hyderabad. This region suffered from severe economic backwardness and feudal oppression. The official language of the Nizam’s state was Urdu, and Kannada was actively suppressed, leading to a profound sense of cultural and linguistic alienation among Kannadigas. The struggle for liberation in this region was multifaceted, encompassing both freedom from feudal rule and unification with a Kannada-speaking state.

Lastly, the small but distinct region of Coorg (Kodagu) was a separate British province. While having a unique cultural identity, it was predominantly Kannada-speaking and eventually chose to integrate with the larger Kannada state during reorganization.

This administrative dismemberment resulted in diverse land revenue systems, legal frameworks, educational policies, and economic conditions across Kannada-speaking regions. It hindered overall development, created communication barriers, and suppressed the growth of a unified Kannada identity, thereby making the need for a unified state a pressing and emotionally charged demand.

Genesis and Early Stirrings (Late 19th - Early 20th Century)

The seeds of the Karnataka Unification Movement were sown in the late 19th century, not primarily as a political agitation but as a cultural and literary renaissance. This period witnessed a growing awareness among Kannada intellectuals and scholars about their shared linguistic and cultural heritage, despite geographical separation.

A landmark event in this awakening was the establishment of the Karnataka Vidyavardhaka Sangha in Dharwad in 1890. Founded by R. H. Deshpande, this organization became a pioneering force in promoting Kannada language, literature, and culture, particularly in the Bombay Karnataka region where Kannada faced significant challenges. It published books, organized literary gatherings, and campaigned for the inclusion of Kannada in schools and government administration. Its efforts were instrumental in creating a common platform for Kannada scholars and activists, transcending regional boundaries within the fragmented Kannada areas.

Following this, the Kannada Sahitya Parishat was established in Bengaluru in 1915. This institution further amplified the cultural revival, organizing annual literary conferences (Kannada Sahitya Sammelana) that brought together writers, poets, and scholars from all Kannada-speaking regions. These conferences served as powerful forums not only for literary discourse but also for discussing the plight of Kannadigas and advocating for their unification. Figures like D. V. Gundappa, Aluru Venkata Rao, and R. Narasimhachar were prominent in these early cultural movements, fostering a sense of pride in Kannada identity.

It was Aluru Venkata Rao (1880-1964), often hailed as the “Kulapurohita” (high priest) of Karnataka unification, who articulated the political dimension of the demand for the first time. In his seminal work, Karnataka Gata Vaibhava (The Glory of Karnataka’s Past), published in 1917, he eloquently traced the rich history and cultural legacy of Karnataka, lamenting its present fragmented state and envisioning a glorious future in a unified Karnataka. His writings and impassioned speeches instilled a sense of historical pride and urgency among the masses, transforming the cultural awakening into a political aspiration for a unified state. Aluru Venkata Rao relentlessly campaigned across various Kannada regions, emphasizing their shared identity and the necessity of political unity for cultural and economic prosperity.

Early conferences and public meetings, though limited in scope, began to pass resolutions advocating for the unification of Kannada-speaking territories. These initial stirrings laid the crucial intellectual and emotional foundation upon which the broader political movement would later build, demonstrating that the demand for a unified Karnataka was deeply ingrained in the cultural consciousness of its people long before it became a mainstream political agenda.

The Role of Indian National Congress and Growing Momentum

The Unification Movement gained significant political traction with the active involvement and eventual endorsement of the Indian National Congress. This marked a crucial shift from a purely cultural and literary endeavor to a mass political movement.

A watershed moment occurred at the Nagpur Session of the Indian National Congress in 1920. Under the leadership of Mahatma Gandhi, the Congress adopted a resolution endorsing the principle of linguistic reorganization of provinces. This was a strategic decision, recognizing the diversity of India and believing that linguistic provinces would make administration more accessible and responsive to the common people. Crucially, this resolution led to the formation of the Karnataka Pradesh Congress Committee (KPCC) based on linguistic lines, even though a unified Karnataka state did not yet exist. This meant that Congress, the premier nationalist political party, formally recognized the distinct identity of Kannadigas and their aspiration for a separate province, providing immense legitimacy and organizational structure to the movement.

Following the Nagpur resolution, the movement gathered significant momentum. Political leaders from various Kannada regions, inspired by the Congress’s stand, began to organize more actively. The Karnataka Unification Conferences became regular events, bringing together leaders, activists, and common people from Mysore, Bombay-Karnataka, Madras-Karnataka, and Hyderabad-Karnataka. Notable among these was the Belgaum Session of the Indian National Congress in 1924, the only session presided over by Mahatma Gandhi, which further highlighted the issue of linguistic provinces on a national platform. While the Belgaum session did not directly resolve the Karnataka unification issue, its very location in a Kannada-speaking area and the presence of national leaders created an opportune moment for local leaders to press their demands.

Prominent figures emerged from various regions, leading the charge. From North Karnataka, Gangadhara Rao Deshpande, known as the ‘Lion of Karnataka,’ and R.R. Diwakar played pivotal roles in organizing political activities. Gudleppa Hallikeri tirelessly worked to awaken political consciousness among the masses. In Mysore, leaders like Kengal Hanumanthaiah and S. Nijalingappa became strong advocates for the unification cause. The movement leveraged public meetings, processions, and propaganda through local newspapers and journals. Publications like Jayakarnataka, Karmaveera, and Kannadiga served as powerful tools to articulate the demand for unification, highlight the injustices faced by Kannadigas in fragmented regions, and foster a sense of shared identity and purpose. These journals provided intellectual leadership and acted as a mouthpiece for the movement, reaching a wider audience and influencing public opinion. The struggle became integrated with the broader Indian independence movement, often utilizing the same strategies of non-violent resistance and mass mobilization.

Post-Independence Challenges and the Path to Reorganization

Despite the Congress’s pre-independence endorsement of linguistic provinces, the immediate aftermath of India’s independence in 1947 saw a shift in the central government’s stance. The trauma of partition and the urgent need for national consolidation led leaders like Jawaharlal Nehru and Sardar Vallabhbhai Patel to prioritize national unity over linguistic reorganization.

To address the growing demand for linguistic states, the Indian government appointed the Dhar Commission in 1948, headed by S.K. Dhar. This commission, after careful consideration, recommended against the formation of linguistic states, citing concerns about national unity, administrative efficiency, and economic viability. It argued that reorganization should be based on administrative convenience rather than linguistic affinity. This recommendation was a significant setback for the Unification Movement.

Following the Dhar Commission’s report, the Congress constituted the JVP Committee in 1948, comprising Jawaharlal Nehru, Vallabhbhai Patel, and Pattabhi Sitaramayya, to reconsider the issue. The JVP Committee largely concurred with the Dhar Commission, reiterating the importance of national unity and economic considerations over linguistic principles in state formation. This stance caused considerable disappointment among the advocates of linguistic states, including those from Karnataka.

However, the political landscape dramatically changed with the fast unto death of Potti Sreeramulu in 1952, demanding a separate Andhra state for Telugu-speaking people. His demise after 58 days of fasting led to widespread agitation and violence, forcing the Union government to concede the demand. Andhra Pradesh was formed in October 1953, marking a turning point and effectively opening the floodgates for linguistic reorganization across India.

Recognizing the inevitability and democratic legitimacy of linguistic demands, the government appointed the States Reorganisation Commission (SRC) in December 1953, headed by Justice Fazal Ali, with H.N. Kunzru and K.M. Panikkar as members. The SRC was tasked with examining the question of state reorganization comprehensively, taking into account linguistic, cultural, economic, and administrative factors.

The SRC’s recommendations were crucial for the Unification Movement of Karnataka. The commission largely endorsed the principle of linguistic states and specifically recommended the formation of a unified Kannada-speaking state. Its key recommendations pertaining to Karnataka included:

  1. Integration of the princely state of Mysore as the core unit.
  2. Amalgamation of Kannada-speaking areas from the Bombay Presidency, namely Dharwad, Bijapur, Belgaum (excluding some Marathi-majority areas), and Karwar.
  3. Inclusion of Kannada-speaking taluks from the Madras Presidency, including South Canara (Dakshina Kannada) and Kollegal taluk of Coimbatore district. Bellary district, though historically Kannada-speaking, was subject to controversy, with parts eventually going to Andhra Pradesh and parts to Karnataka.
  4. Merger of Kannada-speaking areas from the Hyderabad State, specifically Bidar, Gulbarga, and Raichur districts, which formed the Hyderabad-Karnataka region (now Kalyana Karnataka).
  5. Integration of Coorg State, which was a separate British province.

These recommendations, though not fully satisfying every regional aspiration (e.g., Belgaum border dispute with Maharashtra), formed the basis for the comprehensive reorganization of states. The political will, though initially hesitant, finally yielded to the sustained pressure and the undeniable democratic imperative of linguistic self-determination.

The Birth of Mysore State (1956) and Renaming to Karnataka (1973)

The recommendations of the States Reorganisation Commission (SRC) were largely accepted by the Indian Parliament, culminating in the passage of the States Reorganisation Act, 1956. This Act paved the way for a major redrawing of India’s internal map.

On November 1, 1956, the new, unified Kannada-speaking state was formally inaugurated. However, it was initially named Mysore State, retaining the name of the erstwhile princely state that formed its largest component. This decision, while pragmatic from an administrative standpoint, became a point of contention for many proponents of the Unification Movement. The name ‘Mysore’ was seen by some as provincial, belonging specifically to the old princely state, and did not adequately represent the diverse Kannada-speaking regions that had now merged. Activists from regions like North Karnataka, Hyderabad-Karnataka, and Coastal Karnataka felt that the new state, encompassing a much larger and culturally diverse Kannada land, should bear a more inclusive and historically significant name: Karnataka.

The demand for renaming Mysore State to ‘Karnataka’ persisted for nearly two decades after unification. It was a continuation of the identity struggle, asserting that the new state was not merely an enlarged Mysore but a unified entity representing the entire Kannada linguistic and cultural landscape. Literary figures, intellectuals, and political leaders continued to advocate for this change, emphasizing the historical and cultural significance of the name ‘Karnataka,’ which has ancient roots in Indian literature and epigraphy, referring to the land and people where Kannada was spoken.

The movement for renaming gained significant momentum in the late 1960s and early 1970s. Finally, under the leadership of the then Chief Minister, D. Devaraj Urs, a progressive and visionary politician, the long-standing demand was fulfilled. The Mysore State (Alteration of Name) Act, 1973, was passed by the Parliament. Consequently, on November 1, 1973, seventeen years after its formation, Mysore State was officially renamed Karnataka.

This renaming was a deeply symbolic and emotionally significant event. It represented the final triumph of the Unification Movement, consolidating the identity of the state not just geographically but also culturally and historically. November 1st is celebrated annually as ‘Karnataka Rajyotsava’ (Karnataka State Festival), commemorating both the formation of the unified state in 1956 and its renaming in 1973, signifying the completion of the vision of a ‘Vishala Karnataka’. Devaraj Urs’s decision was widely hailed as a historic step that truly cemented the linguistic and cultural identity of the newly formed state, providing it with a name that resonated with its rich heritage and the aspirations of its people.

Key Architects and Their Contributions

The Unification Movement was a collective effort, but several individuals played indispensable roles in its conceptualization, mobilization, and successful execution. Their tireless efforts, intellectual contributions, and political leadership were instrumental in shaping the course of the movement.

Aluru Venkata Rao (1880-1964): Revered as the ‘Kulapurohita’ (High Priest) of Karnataka Unification, Aluru Venkata Rao was arguably the earliest and most influential ideologue of the movement. His book Karnataka Gata Vaibhava (1917) provided the intellectual and historical justification for a unified Karnataka, articulating the cultural and historical legacy of the region. He tirelessly campaigned across Kannada-speaking areas, advocating for linguistic identity and political unity, inspiring a generation of activists and leaders.

S. Nijalingappa (1902-2000): A prominent political leader and freedom fighter, S. Nijalingappa served as the Chief Minister of Mysore State twice and was instrumental in the final stages of the unification and subsequent development of the state. He was a strong advocate for the linguistic reorganization and played a crucial role in negotiating the terms of unification with the central government and integrating various regions into the new state. His pragmatic leadership ensured smooth administrative transition and laid the foundation for the state’s future.

Kengal Hanumanthaiah (1908-1968): Another influential Chief Minister of Mysore State (1952-56), Kengal Hanumanthaiah was a staunch proponent of unification. He is famously associated with the construction of the Vidhana Soudha, the state legislative building, which he envisioned as a symbol of Karnataka’s pride and unity. He worked closely with the central leadership to press for the formation of the linguistic state and ensured that Mysore played a leading role in the unification process.

R.R. Diwakar (1894-1990): A freedom fighter, journalist, and politician from Dharwad, R.R. Diwakar played a significant role in fostering political consciousness in North Karnataka. He was active in the Congress and used his journalistic ventures, such as the Karmaveera and Jayakarnataka weeklies, to propagate the idea of unification and mobilize public opinion. He later served as a Union Minister, leveraging his position to advocate for Karnataka’s cause.

Gudleppa Hallikeri (1891-1972): Hailing from Gadag, Gudleppa Hallikeri was a dedicated social worker and activist who dedicated his life to the unification cause. He organized numerous conferences and public meetings, particularly in the rural areas of North Karnataka, making the complex idea of unification accessible to the common person. His grassroots activism was vital in building popular support for the movement.

Ku. Vem. Pu (K.V. Puttappa) (1904-1994): While primarily a literary giant and recipient of the Jnanpith Award, Kuvempu’s literary works and his powerful poem “Jaya Bharatha Jananiya Tanujate” (Victory to the Daughter of Mother India), which later became the state anthem, deeply inspired a sense of Kannada pride and identity. His literary contributions provided an emotional and cultural bedrock for the movement.

Masti Venkatesha Iyengar (1891-1986): Another literary stalwart, Masti’s writings subtly yet profoundly contributed to the cultural awakening that underpinned the unification movement. His short stories and novels reflected the life and culture of Kannada people, reinforcing their shared identity.

D. Devaraj Urs (1915-1982): Though his major contribution came after the initial formation of the state, Devaraj Urs, as Chief Minister in the 1970s, played a pivotal role in fulfilling the long-standing demand for renaming Mysore State to Karnataka in 1973. This act was the culmination of the identity aspect of the unification movement, giving the state its true and historically resonant name.

These individuals, along with countless others – writers, journalists, artists, educators, and grassroots activists – worked tirelessly, often facing administrative hurdles and political resistance, to translate the vision of a unified Karnataka into a tangible reality. Their collective efforts ensured that the movement resonated with the masses and ultimately succeeded in creating a cohesive linguistic state.

Impact and Enduring Legacy of Unification

The Unification Movement of Karnataka had a profound and lasting impact on the socio-political, cultural, and economic landscape of the region. Its successful culmination in 1956 and the renaming in 1973 marked the realization of a century-old dream, leading to significant positive outcomes while also presenting new challenges.

One of the most significant impacts was the consolidation of linguistic identity and cultural promotion. By bringing all Kannada-speaking regions under a single administrative umbrella, the movement fostered a stronger sense of shared identity among Kannadigas. This led to a resurgence in Kannada language, literature, arts, and theatre. Government policies could now be uniformly applied to promote Kannada education, establish Kannada universities, and support cultural institutions across the state, ensuring the language’s growth and vitality. The distinct cultural traditions of different regions, like the folk arts of North Karnataka or the literary traditions of Mysore, were brought together, enriching the overall cultural tapestry of Karnataka.

Administratively, the unification brought about greater efficiency and coherence. Prior to 1956, people from fragmented regions faced administrative disparities, different legal systems, and varied developmental priorities. A unified state allowed for streamlined governance, uniform laws, and a more integrated approach to public services, justice delivery, and economic planning. This integration facilitated better infrastructure development, resource allocation, and overall state-level planning for progress.

Economically, the unification aimed to reduce regional disparities and promote balanced development. While the complete eradication of disparities remains an ongoing challenge, the integrated state structure allowed for targeted investments in backward regions, promoting industrialization and agricultural development across the entire geographical expanse. The coming together of diverse economic zones, from the fertile agricultural plains to mineral-rich areas and emerging industrial hubs, presented new opportunities for collective growth.

However, the unification was not without its challenges and enduring issues. One prominent challenge has been the Belgaum border dispute with Maharashtra, where Marathi-speaking populations in some border areas continue to demand integration with Maharashtra, leading to periodic tensions. Similarly, the issue of regional imbalances in development persists, with certain areas like Hyderabad-Karnataka (Kalyana Karnataka) historically lagging behind the southern parts of the state, necessitating special development initiatives. The internal migration patterns and the rapid urbanization of cities like Bengaluru have also introduced new socio-economic complexities.

Despite these challenges, the Unification Movement stands as a significant achievement in India’s post-independence history. It demonstrated the power of linguistic identity as a legitimate basis for state formation within a federal structure. It also served as a model for other linguistic groups in India, proving that cultural aspirations could be harmonized with national unity. The formation of Karnataka is a testament to the democratic process, where popular will, articulated through decades of sustained struggle, ultimately led to the reshaping of political boundaries. The legacy of the movement continues to inspire linguistic and cultural assertion, while simultaneously reinforcing the broader Indian identity.

The Unification Movement of Karnataka represents a remarkable saga of cultural awakening, political mobilization, and administrative consolidation. What began as a scattered dream among intellectuals and poets in the late 19th century, yearning for a common linguistic and cultural identity, steadily transformed into a powerful mass movement that reshaped the map of South India. The struggle was multifaceted, involving literary societies, political organizations like the Indian National Congress, and tireless efforts from countless individuals who championed the cause of a unified Kannada-speaking homeland. This prolonged pursuit underscored the deep-seated aspirations of a people to live under a single administrative roof, where their language, culture, and identity would be preserved and promoted.

The journey was marked by significant milestones, including the early cultural revival led by organizations like the Karnataka Vidyavardhaka Sangha and Kannada Sahitya Parishat, the crucial political endorsement by the Indian National Congress, and the eventual intervention of the States Reorganisation Commission. The initial hesitation from the central government, prioritizing national unity post-partition, eventually gave way to the undeniable force of popular demand, particularly after the precedent set by the formation of Andhra Pradesh. The ultimate creation of Mysore State in 1956, followed by its highly symbolic renaming to Karnataka in 1973, marked the successful culmination of this historic endeavor, fulfilling the vision of ‘Vishala Karnataka’ – a greater, united Karnataka.

The enduring legacy of the Unification Movement is profound and multifaceted. It not only resulted in the geographical and political consolidation of Kannada-speaking regions but also significantly strengthened the cultural identity and pride of Kannadigas. The unified state provided a conducive environment for the growth and propagation of Kannada language, literature, and arts, which continues to flourish. Furthermore, the movement stands as a powerful testament to the principles of linguistic federalism in India, demonstrating how regional aspirations can be accommodated within a strong national framework without compromising unity. While challenges like regional disparities and border disputes persist, the foundation laid by the Unification Movement remains the bedrock upon which modern Karnataka continues to build its progress and identity, celebrating its rich heritage while striving for inclusive development.