Cultivation of mind should be the ultimate aim of human existence.
B. R. Ambedkar
We are Indians, firstly and lastly.
Life should be great rather than long.
I like the religion that teaches liberty, equality and fraternity.
However good a Constitution may be, if those who are implementing it are not good, it will prove to be bad. However bad a Constitution may be, if those implementing it are good, it will prove to be good.
I measure the progress of a community by the degree of progress which women have achieved.
Unlike a drop of water which loses its identity when it joins the ocean, man does not lose his being in the society in which he lives. Man's life is independent. He is born not for the development of the society alone, but for the development of his self.
Law and order are the medicine of the body politic and when the body politic gets sick, medicine must be administered.
A great man is different from an eminent one in that he is ready to be the servant of the society.
Men are mortal. So are ideas. An idea needs propagation as much as a plant needs watering. Otherwise both will wither and die.
Political democracy cannot last unless there lies at the base of it social democracy. What does social democracy mean? It means a way of life which recognizes liberty, equality and fraternity as the principles of life.
The relationship between husband and wife should be one of closest friends.
Democracy is not merely a form of government. It is primarily a mode of associated living, of conjoint communicated experience. It is essentially an attitude of respect and reverence towards fellow men.
Caste is not a physical object like a wall of bricks or a line of barbed wire which prevents the Hindus from co-mingling and which has, therefore, to be pulled down. Caste is a notion; it is a state of the mind.
So long as you do not achieve social liberty, whatever freedom is provided by the law is of no avail to you.
Religion must mainly be a matter of principles only. It cannot be a matter of rules. The moment it degenerates into rules, it ceases to be a religion, as it kills responsibility which is an essence of the true religious act.
Every man who repeats the dogma of Mill that one country is no fit to rule another country must admit that one class is not fit to rule another class.
History shows that where ethics and economics come in conflict, victory is always with economics. Vested interests have never been known to have willingly divested themselves unless there was sufficient force to compel them.
The sovereignty of scriptures of all religions must come to an end if we want to have a united integrated modern India.
Indians today are governed by two different ideologies. Their political ideal set in the preamble of the Constitution affirms a life of liberty, equality and fraternity. Their social ideal embodied in their religion denies them.
What are we having this liberty for? We are having this liberty in order to reform our social system, which is full of inequality, discrimination and other things, which conflict with our fundamental rights.
Religion and slavery are incompatible.
In Hinduism, conscience, reason and independent thinking have no scope for development.
For a successful revolution it is not enough that there is discontent. What is required is a profound and thorough conviction of the justice, necessity and importance of political and social rights.
Political tyranny is nothing compared to the social tyranny and a reformer who defies society is a more courageous man than a politician who defies Government.
A people and their religion must be judged by social standards based on social ethics. No other standard would have any meaning if religion is held to be necessary good for the well-being of the people.
An ideal society should be mobile, should be full of channels for conveying a change taking place in one part to other parts. In an ideal society, there should be many interests consciously communicated and shared.
My social philosophy may be said to be enshrined in three words: liberty, equality and fraternity. Let no one, however, say that I have borrowed by philosophy from the French Revolution. I have not. My philosophy has roots in religion and not in political science. I have derived them from the teachings of my Master, the Buddha.
I solemnly assure you that I will not die as a Hindu.
There is one taboo against meat-eating. It divides Hindus into vegetarians and flesh eaters. There is another taboo which is against beef eating. It divides Hindus into those who eat cow's flesh and those who do not.
That the caste system must be abolished if the Hindu society is to be reconstructed on the basis of equality, goes without saying. Untouchability has its roots in the caste system. They cannot expect the Brahmins to rise in revolt against the caste system. Also we cannot rely upon the non-Brahmins and ask them to fight our battle.
The Touchables, whether they are vegetarians or flesh-eaters, are united in their objection to eat cow's flesh. As against them stand the Untouchables, who eat cow's flesh without compunction and as a matter of course and habit.
To my mind, there is no doubt that this Gandhi age is the dark age of India. It is an age in which people, instead of looking for their ideals in the future, are returning to antiquity.
Some men say that they should be satisfied with the abolition of untouchability only, leaving the caste system alone. The aim of abolition of untouchability alone without trying to abolish the inequalities inherent in the caste system is a rather low aim.
People are not wrong in observing Caste. In my view, what is wrong is their religion, which has inculcated this notion of Caste. If this is correct, then obviously the enemy, you must grapple with is not the people who observe Caste, but the Shastras which teach them this religion of Caste.
No Hindu community, however low, will touch cow's flesh. On the other hand, there is no community which is really an Untouchable community which has not something to do with the dead cow. Some eat her flesh, some remove the skin, some manufacture articles out of her skin and bones.
Indeed, the Muslims have all the social evils of the Hindus and something more. That something more is the compulsory system of purdah for Muslim women. These burka women walking in the streets is one of the most hideous sights one can witness in India.
Generally speaking, the Smritikars never care to explain the why and the how of their dogmas.
Why is it that a large majority of Hindus do not inter-dine and do not inter-marry? Why is it that your cause is not popular? There can be only one answer to this question, and it is that inter-dining and inter-marriage are repugnant to the beliefs and dogmas which the Hindus regard as sacred.
Caste may be bad. Caste may lead to conduct so gross as to be called man's inhumanity to man. All the same, it must be recognized that the Hindus observe Caste not because they are inhuman or wrong-headed. They observe Caste because they are deeply religious.
One can quite understand vegetarianism. One can quite understand meat-eating. But it is difficult to understand why a person who is a flesh-eater should object to one kind of flesh, namely cow's flesh. This is an anomaly which call for explanation.
The reason why Broken Men only became Untouchables was because in addition to being Buddhists, they retained their habit of beef-eating, which gave additional ground for offence to the Brahmins to carry their new-found love and reverence to the cow to its logical conclusion.
That the object of the Brahmins in giving up beef-eating was to snatch away from the Buddhist Bhikshus the supremacy they had acquired is evidenced by the adoption of vegetarianism by Brahmins.
The food habits of the different classes of Hindus have been as fixed and stratified as their cults. Just as Hindus can be classified on their basis of their cults, so also they can be classified on the basis of their habits of food.
Some people think that religion is not essential to society. I do not hold this view. I consider the foundation of religion to be essential to the life and practices of a society.
