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7. “In the Hindu religion, one can[not] have freedom of
   speech. A Hindu must surrender his freedom of speech. He must act
   according to the Vedas. If the Vedas do not support the actions,
   instructions must be sought from the Smritis, and if the Smritis fail to
   provide any such instructions, he must follow in the footsteps of the
   great men. He is not supposed to reason. Hence, so long as you are in
   the Hindu religion, you cannot expect to have freedom of thought.”
8. “It must be borne in mind that although there are castes
   among Non-Hindus, as there are among Hindus, caste has not the same
   social significance for Non-Hindus as it has for Hindus. Ask a
   Mohammedan or a Sikh who he is. He tells you that he is a Mohammedan or a
   Sikh, as the case may be. He does not tell you his caste, although he
   has one; and you are satisfied with his answer. When he tells you that
   he is a Muslim, you do not proceed to ask him whether he is a Shiya or a
   Suni; Sheikh or Saiyad; Khatik or Pinjari. When he tells you he is a
   Sikh, you do not ask him whether he is Jat or Roda, Mazbi or Ramdasi.
   But you are not satisfied, if a person tells you that he is a Hindu. You
   feel bound to inquire into his caste. Why? Because so essential is
   caste in the case of a Hindu, that without knowing it you do not feel
   sure what sort of a being he is.”

On Food

9. “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 calls for explanation.”
10. “The Census Returns show that the meat of the dead cow
    forms the chief item of food consumed by communities which are generally
    classified as untouchable communities. No Hindu community, however low,
    will touch cow’s flesh. 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.”
11. “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.”
12. “…no one can doubt that there was a time when Hindus, both Brahmins and non-Brahmins, ate not only flesh but also beef.”

12. A.
    (Even Today as majority of the people in top posts in Gvernment, PUC,
    Private sectors are brahmins they eat all sorts of mixed meat including
    beef along with alcohol.)
    
    
    

    
    
    

    
    
    Hindustan Times via Getty Images
    
    

    
    

13. “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.”
14. “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.”
15. “The sovereignty of scriptures of all religions must come to an end if we want to have a united integrated modern India.”
16. “In Hinduism, conscience, reason and independent thinking have no scope for development.”
17. “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
    recognised that the Hindus observe Caste not because they are inhuman or
    wrong-headed. They observe Caste because they are deeply religious.”

On democracy

18. “In India, Bhakti or what may be called the path of
    devotion or hero-worship, plays a part in its politics unequalled in
    magnitude by the part it plays in the politics of any other country in
    the world. Bhakti in religion may be a road to the salvation of the
    soul. But in politics, Bhakti or hero-worship is a sure road to
    degradation and to eventual dictatorship.”
19. “I do not want that our loyalty as Indians should be in
    the slightest way affected by any competitive loyalty whether that
    loyalty arises out of our religion, out of our culture or out of our
    language. I want all people to be Indians first, Indian last and nothing
    else but Indians.”

On Hindu nationalism and Pakistan

20. “If Hindu Raj does become a fact, it will, no doubt be
    the greatest calamity for this country. No matter what the Hindus say,
    Hinduism is a menace to liberty, equality and fraternity. It is
    incompatible with democracy. Hindu raj must be prevented at any cost.”
21. “But it is right to ask if the Musalmans are the only
    sufferers from the evils that admittedly result from the undemocratic
    character of Hindu society. Are not the millions of Shudras and
    non-Brahmins, or millions of the Untouchables, suffering the worst
    consequences of the undemocratic character of Hindu society?”
    
    
    

    
    
    

    
    
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22. “The Muslims are howling against the Hindu Maha Sabha
    and its slogan of Hindudom and Hindu Raj. But who is responsible for
    this? Hindu Maha Sabha and Hindu Raj are the inescapable nemesis which
    the Musalmans have brought upon themselves by having a Muslim League. It
    is action and counter-action. One gives rise to the other. Not
    partition, but the abolition of the Muslim League and the formation of a
    mixed party of Hindus and Muslims is the only effective way of burying
    the ghost of Hindu Raj.”
23. “This attitude of keeping education, wealth and power as
    a close preserve for themselves and refusing to share it, which the
    high caste Hindus have developed in their relation with the lower
    classes of Hindus, is sought to be extended by them to the Muslims. They
    want to exclude the Muslims from place and power, as they have done to
    the lower class Hindus. This trait of the high caste Hindus is the key
    to the understanding of their politics.”
24. “Strange as it may appear, Mr. Savarkar and Mr. Jinnah
    instead of being opposed to each other on the one nation versus two
    nations issue are in complete agreement about it. Both agree, not only
    agree but insist that there are two nations in India—one the Muslim
    nation and the other Hindu nation.”
25. “Nor should the formation of a mixed party of Hindus and
    Muslims be difficult in India. There are many lower orders in the Hindu
    society, whose economic, political and social needs are the same as
    those of the majority of the Muslims and they would be far more ready to
    make a common cause with the Muslims for achieving common end than they
    would with the high caste of Hindus who have denied and deprived them
    of ordinary human right for centuries.”
26. “If the Musalman will not yield on the issue of
    Pakistan, then Pakistan must come. So far as I am concerned, the only
    important question is: Are the Musalmans determined to have Pakistan? Or
    is Pakistan a mere cry? Is it only a passing mood? Or does it represent
    their permanent aspiration? On this there may be difference of opinion.
    Once it becomes certain that the Muslims want Pakistan there can be no
    doubt that the wise course would be to concede the principle of it.”

On Buddhism and conversion

27. “Though I was born a Hindu, I solemnly assure you that I will not die as a Hindu.” - Before converting to Buddhism
28. “I will not believe in Brahma, Vishnu and Mahesh. Neither would I worship them.” - In 22 vows administered while converting to Buddhism
29. “The teachings of Buddha are eternal, but even then
    Buddha did not proclaim them to be infallible. The religion of Buddha
    has the capacity to change according to times, a quality which no other
    religion can claim to have… Now what is the basis of Buddhism? If you
    study carefully, you will see that Buddhism is based on reason. There is
    an element of flexibility inherent in it, which is not found in any
    other religion.” - In his speech while converting to Buddhism
30. “The history of India is nothing but a history of a mortal conflict between Buddhism and Brahminism.” - From B.R. Ambedkar: Writings and Speeches, vol.3, p.267 (in the chapter, “The triumph of Brahminism: regicide or the birth of counter-revolution”)