Rammanohar Lohia - Post Independence

Post Independence

Dr. Lohia favored Hindi as the official language of India, arguing

"The use of English is a hindrance to original thinking, progenitor of inferiority feelings and a gap between the educated and uneducated public. Come, let us unite to restore Hindi to its original glory."

Lohia decided to make the mass public realize the importance of economic robustness for the nation's future.

He encouraged public involvement in post-freedom reconstruction. He pressed people to construct canals, wells and roads voluntarily in their neighborhood. He volunteered himself to build a dam on river Paniyari which is standing till this day and is called "Lohia Sagar Dam." Lohia said "satyagraha without constructive work is like a sentence without a verb." He felt that public work would bring unity and a sense of awareness in the community. He also was instrumental in having 60 percent of the seats in the legislature reserved for minorities, lower classes, and women.

As a democracy, the Parliament of India was obliged to listen to citizens' complaints. Lohia helped create a day called "Janavani Day" on which people from around the nation would come and present their grievances to members of Parliament. The tradition continues even today.

When he arrived in Parliament in 1963, the country had a one-party government through three general elections. Lohia shook things up. He had written a pamphlet, "25000 Rupees a Day", the amount spent on Prime Minister Jawaharlal Nehru, an obscene sum in a country where the vast majority lived on 3 annas (less than one-quarter of a rupee) a day. Nehru demurred, saying that India's Planning Commission statistics showed that the daily average income was more like 15 annas (a little under a rupee) per day. Lohia demanded that this was an important issue, one that cried out for a special debate. The controversy, still remembered in India as the "Teen Anna Pandrah Anna (3 annas −15 annas)" controversy.Member after member gave up his time to Lohia as he built his case, demolishing the Planning Commission statistics as fanciful. Not that the Commission was attempting to mislead, but the reality was that a small number of rich people were pulling up the average to present a wholly unrealistic picture. At that time, Lohia's figure was true for over 70% of the population.

Unlike the Marxist theories which became fashionable in the third world in the 1950s and 1960s, Lohia recognized that caste, more than class, was the huge stumbling block to India's progress.It was Lohia's thesis that India had suffered reverses throughout her history because people had viewed themselves as members of a caste rather than citizens of a country.

Caste, as Lohia put it, was congealed class. Class was mobile caste. As such, the country was deprived of fresh ideas, because of the narrowness and stultification of thought at the top, which was composed mainly of the upper castes, Brahmins and Baniyas, and tight compartmentalization even there, the former dominant in the intellectual arena and the latter in the business. A proponent of affirmative action, he compared it to turning the earth to foster a better crop, urging the upper castes, as he put it, "to voluntarily serve as the soil for lower castes to flourish and grow", so that the country would profit from a broader spectrum of talent and ideas.

In Lohia's words, "Caste restricts opportunity. Restricted opportunity constricts ability. Constricted ability further restricts opportunity. Where caste prevails, opportunity and ability are restricted to ever-narrowing circles of the people".In his own party, the Samyukta (United) Socialist Party, Lohia promoted lower caste candidates both by giving electoral tickets and high party positions. Though he talked about caste incessantly, he was not a casteist—his aim was to make sure people voted for the Socialist party candidate, no matter what his or her caste. His point was that in order to make the country strong, everyone needed to have a stake in it. To eliminate caste, his aphoristic prescription was, "Roti and Beti", that is, people would have to break caste barriers to eat together (Roti) and be willing to give their girls in marriage to boys from other castes (Beti).