Hindus realize that they are the sick men of India and that their sickness is causing danger to the health and happiness of other Indians.(DBAWAS Vol. 1, P. 26)           

Breaking up the Caste System was not to bring about inter-caste dinners and inter-caste marriages but to destroy the religious notions on which Caste was founded.(DBAWAS Vol. 1, P. 32)                                                     

Social reform in India has few friends and many critics.(DBAWAS Vol. 1, P. 38)                                          

Without social efficiency no permanent progress in the other fields of activity was possible.(DBAWAS Vol. 1, P. 38)                                                         

Makers of political constitutions must take account of social forces.(DBAWAS Vol. 1, P. 42)                        

History bears out the proposition that political revolutions have always been preceded by social and religious revolutions.(DBAWAS Vol. 1, P. 43)                

The emancipation of the mind and the soul is a necessary preliminary for the political expansion of the people.(DBAWAS Vol. 1, P. 44)                                      

The social status of an individual by itself often becomes a source of power.(DBAWAS Vol. 1, P. 44)                    

Religion is the source of power is illustrated by the history of India.(DBAWAS Vol. 1, P. 44)                      

Religion, social status and property are all sources of power and authority, which one man has, to control the liberty of another.(DBAWAS Vol. 1, P. 45)                   

By not permitting readjustment of occupations, caste becomes a direct cause of much of the unemployment we see in the country.(DBAWAS Vol. 1, P. 48)                       

As an economic organization Caste is therefore a harmful institution, inasmuch as, it involves the subordination of man’s natural powers and inclinations to the exigencies of social rules.(DBAWAS Vol. 1, P. 48)                         

Caste system is a social division of people of the same race.(DBAWAS Vol. 1, P. 49)                                 

The name Hindu is itself a foreign name. It was given by the Mohammedans to the natives for the purpose of distinguishing themselves. It does not occur in any Sanskrit work prior to the Mohammedan invasion. They did not feel the necessity of a common name because they had no conception of their having constituted a community.(DBAWAS Vol. 1, P. 50)                                              

Hindu society as such does not exist. It is only a collection of castes. Each caste is conscious of its existence. Its survival is the be all and end all of its existence.(DBAWAS Vol. 1, P. 50)                            

The ideal Hindu must be like a rat living in his own hole refusing to have any contact with others.(DBAWAS Vol. 1, P. 50)                                                         

Men do not become a society by living in physical proximity any more than a man ceases to be a member of his society by living so many miles away from other men. Secondly similarity in habits and customs, beliefs and thoughts is not enough to constitute men into society.(DBAWAS Vol. 1, P. 51)                                                      

Culture spreads by diffusion.(DBAWAS Vol. 1, P. 51)           

Men constitute a society because they have things which they possess in common. To have similar thing is totally different from possessing things in common. And the only way by which men can come to possess things in common with one another is by being in communication with one another.(DBAWAS Vol. 1, P. 51)                                      

It is true that man cannot get on with his fellows. But it is also true that he cannot do without them.(DBAWAS Vol. 1, P. 56)                                                       

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 fellowmen.(DBAWAS Vol. 1, P. 57)                                                                  

A man’s power is dependent upon (1) physical heredity, (2) social inheritance or endowment in the form of parental care, education, accumulation of scientific knowledge, everything which enables him to be more efficient than the savage, and finally, (3) on his own efforts.(DBAWAS Vol. 1, P. 58)                                                                 

Education everyone must have. Means of defence everyone must have. These are the paramount requirements of every man for his self-preservation.(DBAWAS Vol. 1, P. 62)              

There cannot be a more degrading system of social organization than the Chaturvarnya. It is the system which deadens, paralyses and cripples the people from helpful activity.(DBAWAS Vol. 1, P. 63)                                 

There is only one period in Indian history which is a period of freedom, greatness and glory. That is the period of the Mourya Empire. At all other times the country suffered from defeat and darkness. But the Mourya period was a period when Chaturvarnya was completely annihilated, when the Shudras, who constituted the mass of the people, came into their own and became the rulers of the country.(DBAWAS Vol. 1, P. 63)                                        

Caste among Non-Hindus is fundamentally different from caste among Hindus.(DBAWAS Vol. 1, P. 65)                      

The strength of a society depends upon the presence of points of contact, possibilities of interaction between different groups which exist in it.(DBAWAS Vol. 1, P. 65)       

The question is not whether a community lives or dies; the question is on what plane does it live.(DBAWAS Vol. 1, P. 66)                                                               

Unless you change your social order you can achieve little by way of progress. You cannot mobilize the community either for defence or for offence.(DBAWAS Vol. 1, P. 66)         

The abolition of sub-Castes will only help to strengthen the Castes and make them more powerful and therefore more mischievous. This remedy is therefore neither practicable nor effective. (DBAWAS Vol. 1, P. 67)                        

Inter-dining has not succeeded in killing the spirit of Caste and the consciousness of Caste.  (DBAWAS Vol. 1, P. 67)                                                         

The real remedy is inter-marriage. Fusion of blood can alone create the feeling of being kith and kin.  (DBAWAS Vol. 1, P. 67)                                                  

The real remedy for breaking Caste is inter-marriage. Nothing else will serve as the solvent of Caste.  (DBAWAS Vol. 1, P. 67)                                                

Political tyranny is nothing compared to social tyranny.(DBAWAS Vol. 1, P. 68)                                          

A reformer, who defies society, is a much more courageous man than a politician, who defies Government.(DBAWAS Vol. 1, P. 68)                                                      

The destruction of Caste does not therefore mean the destruction of a physical barrier. It means a notional change.(DBAWAS Vol. 1, P. 68)                        

The enemy, you must grapple with, is not the people who observe Caste, but the Shastras which teach them this religion of Caste. (DBAWAS Vol. 1, P. 68)                           

The real remedy is to destroy the belief in the sanctity of the Shastras. (DBAWAS Vol. 1, P. 68)                             

People will not change their conduct until they cease to believe in the sanctity of the Shastras on which their conduct is founded. (DBAWAS Vol. 1, P. 68)                        

Make every man and woman free from the thraldom of the Shastras, cleanse their minds of the pernicious notions founded on the Shastras, and he or she will inter-dine and inter-marry, without your telling him or her to do so. (DBAWAS Vol. 1, P. 68-69)                                              

You must not only discard the Shastras, you must deny their authority, as did Buddha and Nanak. (DBAWAS Vol. 1, P. 69)              

Caste has a divine basis. You must therefore destroy the sacredness and divinity with which Caste has become invested. In the last analysis, this means you must destroy the authority of the Shastras and the Vedas.(DBAWAS Vol. 1, P. 69)                                                               

Knowing the proper ways and means is more important than knowing the ideal.(DBAWAS Vol. 1, P. 69)                      

A revolutionist is not the kind of man who becomes a Pope and that a man who becomes a Pope has no wish to be a revolutionist.(DBAWAS Vol. 1, P. 70)                                 

The intellectual class is the class which can foresee, it is the class which can advise and give lead. In no country does the mass of the people live the life of intelligent thought and action. It is largely imitative and follows the intellectual class. There is no exaggeration in saying that the entire destiny of a country depends upon its intellectual class. If the intellectual class is honest, independent and disinterested it can be trusted to take the initiative and give a proper lead when a crisis arises.(DBAWAS Vol. 1, P. 71)                                        

An intellectual man can be a good man but he can easily be a rogue.(DBAWAS Vol. 1, P. 71)                                 

Man’s life is generally habitual and unreflective.(DBAWAS Vol. 1, P. 73)                                              

Sadachar does not means good acts or acts of good men. It means ancient custom good or bad. (DBAWAS Vol. 1, P. 74)        

Reason and morality are the two most powerful weapons in the armoury of a Reformer. To deprive him of the use of these weapons is to disable him for action.(DBAWAS Vol. 1, P. 74)                                                      

You must destroy the Religion of the Shrutis and the Smritis. Nothing else will avail.(DBAWAS Vol. 1, P. 75) 

Rules are practical ; they are habitual ways of doing things according to prescription. But principles are intellectual ; they are useful methods of judging things.(DBAWAS Vol. 1, P. 75)                                           

Doing what is said to be, good by virtue of a rule and doing good in the light of a principle are two different things. The principle may be wrong but the act is conscious and responsible. The rule may be right but the act is mechanical. (DBAWAS Vol. 1, P. 75)                                  

Religion must mainly be a matter of principles only. It cannot be a matter of rules.(DBAWAS Vol. 1, P. 75)            

Religion, in the sense of spiritual principles, truly universal, applicable to all races, to all countries, to all times.(DBAWAS Vol. 1, P. 75)                                

The priestly class must be brought under control by some such legislation as I have outlined above. It will prevent it from doing mischief and from misguiding people. It will democratise it by throwing it open to every one. It will certainly help to kill the Brahminism and will also help to kill Caste, which is nothing but Brahminism incarnate.(DBAWAS Vol. 1, P. 77)                                        

You may dislike exceedingly a scheme of morality, which, if universally practised within a nation, would make that nation the strongest nation on the face of the earth.(DBAWAS Vol. 1, P. 79)                                            

Change is the law of life for individuals as well as for society.(DBAWAS Vol. 1, P. 79)                                   

I am not in the habit of entering into controversy with my opponents unless there are special reasons which compel me to act otherwise. (DBAWAS Vol. 1, P. 86)                            

Chaturvarnya is harmful because the effect of the Varnavyavastha is to degrade the masses by denying them opportunity to acquire knowledge and to emasculate them by denying them the right to be armed.(DBAWAS Vol. 1, P. 86)     

The sanctity of Caste and Varna can be destroyed only by discarding the divine authority of the Shastras.(DBAWAS Vol. 1, P. 86)                                                  

The masses do not make any distinction between texts which are genuine and texts which are interpolations. (DBAWAS Vol. 1, P. 87)                                              

None of the saints ever attacked the Caste System. On the contrary, they were staunch believers in the System of Castes. Most of them lived and died. as members of the castes which they respectively belonged.(DBAWAS Vol. 1, P. 87)                                                            

The saints have never according to my study carried on a campaign against. Caste and Untouchability. They were not concerned with the struggle between men. They were concerned with the relation between man and God. They did not preach that all men were equal. They preached that all men were equal, in the eyes of God.(DBAWAS Vol. 1, P. 87)   

Anyone who relies on an attempt to turn the members of the caste Hindus into better men by improving their personal character is in my judgment wasting his energy and bugging an illusion.(DBAWAS Vol. 1, P. 89)                            

A good man cannot be a master and a master cannot be a good man.(DBAWAS Vol. 1, P. 89)                                          

A society based on Varna or Caste is a society which is based on a wrong relationship.(DBAWAS Vol. 1, P. 89)         

One does not like to make personal reference in an argument which is general in its application. But when one preaches a decline and holds it as a dogma there is a curiosity to know how far he practises what he preaches.(DBAWAS Vol. 1, P. 90)                                                       

Stability is wanted but not at the cost of change when change is imperative.(DBAWAS Vol. 1, P. 92)

Adjustment is wanted but not at the sacrifice of social justice.(DBAWAS Vol. 1, P. 92)                                       

Varna and Caste are two very different concepts. Varna is based on the principle of each according to his worth-while Caste is based on the principle of each according to his birth.(DBAWAS Vol. 1, P. 93)                                 

A politician must know that Society cannot bear the whole truth and that he must not speak the whole truth ; if he is speaking the whole truth it is bad for his politics.(DBAWAS Vol. 1, P. 93)                                                

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 a necessary good for the well-being of the people.(DBAWAS Vol. 1, P. 94)             

The world is a very imperfect world and any one who wants to live in it must bear with its imperfections. (DBAWAS Vol. 1, P. 94)