Figure 1, Punjabi Suba, 1966, PL-000283-0004, Punjab Digital Library
Nearly a decade after Hindus, Muslims, Sikhs and others were forced to resettle because of the mostly arbitrary Indian partition, these communities were once again being divided. The initial divide represented new countries forming, India & Pakistan. A massive repositioning of the population took place, changing Punjab forever. Before they could settle down from the difficult formation of New India, Sikhs found themselves being divided again, this time it was based on linguistics. The right to speak one’s mother tongue wasn’t just important for Sikhs; even Hindus were demanding the preservation of Hindi and outright refusing to abide by resolutions regarding what the first language of their children would be in the state of Punjab.
The Akali Dal, a political party who positioned themselves as protectors of Sikh Rights in October 1948, clearly expressed their intention to protect the Punjabi language. At this time Punjab was made up of several princely states such as, Patiala (ਪਟਿਆਲਾ), Jind (ਜੀਂਦ), Kapurthala (ਕਪੂਰਥਲਾ), Nabha (ਨਾਭਾ), Faridkot (ਫਰੀਦਕੋਟ), Malerkotla (ਮਾਲੇਰਕੋਟਲਾ), Nalagarh (ਨਾਲਾਗੜ), and Kalsia (ਕਲਸੀਆ). Optimism filled Sikhs at this time because PEPSU was formulated as ‘Patiala and East Punjab States Union.’ The Akali Dal asked to form a new state based on linguistics, by merging PEPSU with other Punjabi-speaking areas of Punjab.
Figure 2 India: Supreme Court Directs Punjab & Haryana States to Resolve SYL Canal Issue by September 3
The princely states of PEPSU were united between 1948-1956 giving Punjab at that time a population of over 3 million people. Leading to the height of the Punjabi Suba Movement, PEPSU was officially abolished by 1954. This now kicked off what originally was a non-violent protest by the Akali Dal to what is now a string of sacrifices made by Sikh people to protect their language within the state. Sikhs advocated tirelessly for the preservation of the Punjabi language. Not only did they have to preserve the language but they had to house it somewhere, in the Punjab State. In no time The Punjabi Suba Morcha (ਮੋਰਚਾ) was born and ignited unrest.
Their request was simple, and what they considered their fundamental right: a Punjabi speaking state. An attack on the Punjabi language was an indirect attack on all Sikhs, it threatened further generations the connection and access to Gurmukhi. For many cultures and religions, language is a means of sharing educational, cultural and social resources between generations. While the Punjabi language is spoken by many non-Sikhs it is important to understand the religious significance of the language. From a Sikh perspective, language forms the basis in which many of us connect with Kudrath (ਕੁਦਰਤ).
According to Khushwant Singh, in his book ‘The Sikhs - Volume 1’ he states it quite simply, “Perhaps the solution will be to recognize Punjabi as the only spoken language of the Punjab.” These words are only a tiny mirror into the heart of the Sikhs and their connection to Punjabi, especially their connection to the written script of Punjabi, Gurmukhi. Gurmukhi was first introduced in the 16th Century by the 2nd Guru, Guru Angad Sahib Ji, it literally means “from the mouth of the Guru.” This script is the reason Sikhs demanded a Punjabi Suba (State), to keep this standardized language alive.
Figure 3, Gurmukhi Script
Gurmukhi is a language of love and divine understanding for Sikhs with their Guru, and they faced such hardship to be able to keep that relationship in place. Demonstrations went on for months: Gurdwara were desecrated, properties burnt, civilians were arrested, and some even murdered. The Sikh protesters suffered an attack on Darbar Sahib, most people lost their lives while the survivors filled up the jail’s in Punjab. There were countless deaths of men, women, and children. Countless properties were burnt and attempts to absorb the Punjabi language were made. The demand for the Punjabi speaking state grew stronger and stronger.
In “The Sikhs - Volume 2” Kushwant Singh doesn't hesitate to highlight the accuracy of all the political players involved. He specifically quotes Master Tara Singh from the Akali Movement, “He said with some justification that if there had been no Sikhs, Punjabi would have been given a state of its own like the other major languages recognized by the Indian constitution; the refusal to concede a Punjabi state was therefore tantamount to discrimination against the Sikhs.” The fear of Sikhs asking for an autonomous state were propagated, the truth was that Gurmukhi is exclusive to Sikhs and ample for the religion’s survival.
Figure 4 Shaheed Kaka Inderjit Singh: Great Shaheed of 'Punjabi Suba Morcha': 21 September 1960: Khalsa Force
Due to the heavy violence against Sikhs at this time shouting slogans in protest were banned. A common slogan heard was “Punjabi Suba Zindabaad.” This slogan was illegal so the Police would enforce silencing Sikhs through brutality, leading to one of the first and youngest shaheed. His name was Kaka Inderjit Singh, amongst other Sikhs who was on his way home from school, shouted this slogan. When Policemen nearby heard this, Kaka Inderjit stood up to the Policemen, he shouted “We Singh’s are fortunate to become Shaheeds.” Sikh children are raised to be strong and stand firm in who they are, this young Singh was beaten and shot by Policemen as he yelled Jaikara’s in Punjabi till his last breath. It's interesting how nearly 250 years after the shaheeds of the Sahibzaade, Kaka Inderjit Singh Ji mirrored that Chardi Kala (ਚੜਦੀ ਕਲਾ)
This may have been a movement regarding Punjabi Suba, but the attacks were specifically targeted at Sikhs. In July 1955, police entered Darbar Sahib, shoes on, arms ready to fire. The police arrested protestors, killing multiple Sikhs, all while stopping the printing of newspapers. Should anything have been reported during this attack most likely it was burned. In order to deactivate the movement, all Kirtan (ਕੀਰਤਨ) and Akhand Paath (ਅਖੰਡ ਪਾਠ) came to a halt while bullets sprayed the main building and Akal Thakt Sahib. The Sikhs could not catch a break, the application of pressure and enforcement through death tried its best to break apart the movement.
Sikhs peacefully protested the abolition of PEPSU, while suffering tremendously in 1955. They were not satisfied with the new Punjab; they now had to settle with the implementation of something called the Regional Formula. This formula was to be a resolution devised to straighten out the language problem in Punjab 1956, by splitting the state in two regions, Punjabi and Hindi. Gurmukhi would be considered the regional language. The implementation of Gurmukhi was inadequate despite the formula being introduced; this was very dangerous for Sikhs. Sikh Scriptures are written in Gurmukhi and despite the multitude of dialects we find in Punjabi, the written script is the most accurate way to represent Punjabi sounds. The depth of this tonal language can be displayed through the reading and reciting of Gurbani.
At the same time the ‘Hindu Raksha Samiti’ was campaigning to have the Regional Formula annulled as there was a big opposition where groups like the Arya Samj refused to implement, thus denying Gurmukhi to be taught in their schools. Not only did they refuse to implement any solutions that would help Punjab become a Punjabi speaking state they initiated a smear campaign to motivate other Hindus to disown Punjabi. The Arya Samj displayed a nationalism that pierced into further division with lasting effects. This came as no surprise to the ever-tested Sikhs, they pushed forward, nonetheless.
Figure 6 Punjabi Suba Demand, 1966, Page ID BK-000766-0018, Punjab Digital Library
Although the violence and protest ensued The Regional Formula caused so much disruption by the opposing ‘Save Hindi’ movements. Eventually in 1966, Himachal Pradesh and Haryana, two Hindu majority areas, were carved out of Punjab. This left Punjab smaller and less populated; and Punjab became the primary language of the state. This wasn’t just important for Sikhs, this was imperative for all minorities that faced a threat to their language. The violence against the Sikhs did not stop there, many lives were lost when this Punjabi State was officially recognized. After days of continued violence, and a display of resilience by the Sikhs the Punjabi State was finally granted. There was a curfew imposed in Punjab and Haryana and for 5 days Sikhs continued to suffer unspeakable cruelty.
In the book “The Sikhs of Punjab” J.S Grewal shares what took place, when the recommendation to have a Punjabi speaking State was made; I quote “In reaction, there were strikes, arson and murder, generally believed to have been orchestrated by the Jan Sangh. Three Congressmen were burnt alive in Panipat, including an old associate of Bhagat Singh.” Sikhs suffered immensely watching Kaur’s and Singh’s one by one, proudly protesting in exchange for their life. A victorious result was produced by securing the language of Punjabi for its State, one of the greatest glories our ancestors could have given us.
Figure 7 Sikh Rehat Maryada, Article VIII -b., Sikh Code of Conduct and Conventions
Fast forward to today, despite there being laws in place such as the Punjab Official Languages Act, 1967 we still haven’t seen its full implementation since then. There was a time in 2008 where the call to implement was made however just like the opposition against the Punjabi Suba Movement during its height a majority of Schools and the people who sent their children there did not wish to abide by the Act. Attempts by the Punjabi Government were made; still, it is up to us, the people, to decide what we learn. Incorporating Gurmukhi (ਗੁਰਮੁਖੀ) is the beginning of lifelong teachings for a practicing Sikh (ਸਿੱਖ).
Our language that once was fighting for its place to exist in Punjab has now been carried to different corners of the globe by Sikhs. Whether Punjabi is your first language or not, one's connection with Kudrath (ਕੁਦਰਤ) and Waheguru’s (ਵਾਹਿਗੁਰੂ) Hukum (ਹੁਕਮਿ) comes from Gurbani. As I continue my extensive research to absorb all details of the Punjabi Suba Movement, I will take with me one plan of action, continuing our ancestors' fight for the preservation of our language, by learning Gurmukhi. Only through Gurmukhi can you understand the Sri Guru Granth Sahib Ji, the eternal Guru of the Sikhs, the way it was meant to be understood. Afterall its scriptures are written in Gurmukhi.
References
Singh, Khushwant. A History of the Sikhs Volume 1. Oxford University Press, 1963.
Singh, Khushwant. A History of the Sikhs Volume II . Oxford University Press, 1963.
Grewal, Jagtar Singh. The Sikhs of the Punjab. Cambridge University Press, 1998.
Dr. Dilgeer, Harjinder Singh: Punjabi Suba Morcha. SGPC, Amritsar. 1999
Sarhaddi, Ajit Singh: Punjabi Suba – The Story of Struggle. B.D. Printer, Jalandhar. 1999.
Singh, Pashaura, and Louis E. Fenech. The Oxford Handbook of Sikh Studies. Oxford University Press, 2016.
JJones, Kenneth W. “Communalism in the Punjab: The Arya Samaj Contribution.” The Journal of Asian Studies, vol. 28, no. 1, 1968, pp. 39–54. JSTOR, www.jstor.org/stable/2942838. Accessed 3 May 2021.
Anand, D. (2013, May 23). History of Punjabi language & GURMUKHI ALPHABET. Retrieved May 05, 2021, from https://patch.com/connecticut/trumbull/history-of-punjabi-language--gurmukhi-alphabet
Khalsa Force Follow on Twitter, Khalsa Force, & Twitter, F. (2017, September 22). Shaheed Kaka Inderjit SINGH: GREAT Shaheed of 'punjabi Suba Morcha': 21 September 1960:. Retrieved May 03, 2021, from https://khalsaforce.org/shaheed-kaka-inderjit-singh-punjabi-suba-morcha/
Sarhadi, Ajit Singh. Panjab Digital Library - Digitization of Punjabi Suba (The Story of The Struggle), U. C. Kapoor & Sons, 1970, www.panjabdigilib.org/webuser/searches/displayPage.jsp?ID=2653&page=1&CategoryID=1&Searched=
Gurdwara Parbandhak Committee. Punjabi Suba Demand, SGPC, Sri Amritsar jio, 1966, http://www.panjabdigilib.org/webuser/searches/displayPage.jsp?ID=2466&page=1&CategoryID=1&Searched=