It seems to be some kind of inverse phenomenon. In the social side, Varna dharma or caste or if you don't like the word caste call it by some other name, seems to be the prevalent voice down the time. But there is unmistakable continuity of the voice of equality, upheld by various sages and jnanis and bhaktas, even from Rig Vedic times. At every age side by side with the prevalent voice of Varna dharma, the not-so-prevalent voice of social equality per se, or social equality on the basis of bhakti, has all along been upheld by various groups under jnanis and bhaktas strongly, undeterred by anything. It is this not-so-prevalent voice of social equality that comes down as part of the very same tradition, that should be held aloft and made the prevalent voice of our society.
Whereas on the religious side, we have already the universal approach and the enlightened view of 'different paths towards the same Paramatma'. The exclusive approach of claiming one's own path and one's own form of God as the only truth is also there but not so prevalent. This exclusive approach is not hegemonic in nature but rests on the principle of Ishta Devata Nishta.
On the social side the not-so-prevalent voice of equality is the positive voice. On the religious side, the prevalent voice of universality is the positive voice. Let us develop the positives in a positive way.
Perhaps Swami Vivekananda also was thinking in some such way when he is telling it in a different fashion.
"Then came the brilliant Ramanuja. Sankara, with his great intellect, I am afraid, had not as great a heart. Ramanuja’s heart was greater. He felt for the downtrodden, he sympathised with them. He took up the ceremonies, the accretions that had gathered, made them pure so far as could be, and instituted new ceremonies, new methods of worship, for the people who absolutely required these. At the same time he opened the door to the highest spiritual worship, from the Brahmin to the Pariah, That was Ramanuja’s work, That work rolled on, invaded North, and was taken up by some great leaders there, but that was much later, during the Mohammedan rule, and the brightest of these prophets of modern times in the North was Chaitanya; you may mark one characteristic since the time of Ramanuja, -- the opening of the door of spirituality to everyone. That has been the watchword of all the prophets succeeding Ramanuja, as it had been the watchword of all the prophets before Sankara. I do not know why Sankara should be represented as rather exclusive; I do not find anything in his writings which is exclusive. Like the declarations of the Lord Buddha this exclusiveness that has been attributed to Sankara’s teachings is most possibly not due to his teachings but to the incapacity of his disciples." (pp 182 - 183)
"Let us try some new method, and that is all. Did India want for reformers ever? Do you read the history of India? Who was Ramanuja? Who was Sankara? Who was Nanak? Who was Chaitanya? Who was Kabir? Who was Dadu? Who were all these great preachers, one following the other, a galaxy of stars of the first magnitude? Did not Ramanuja feel for the lower classes? Did not he try all his life to admit even the Pariah to his community? Did he not try to admit even Mahomedans to his own fold? Did not Nanak confer with Hindus and Mahommedans, and try to bring about a new state of things? They all tried, and their work is going on. The difference is this. They had not the fanfarronade of the reformers of to-day; they had not curses on their lips as modern reformers have. Their lips pronounced only blessings. They never condemned. They said unto the people that the race must always grow. They looked back and they said, “O Hindus, what you have done is good, but my brothers let us do better.” They did not say, “ You have been wicked, now let us be good.” They said, “ you have been good, but let us now be better.” That makes a whole world of difference."( pp 133 - 134) (Lectures from Colombo to Almora, The Vyjayanti Press Egmore, 1897)
For those who care, these are great points of concern to ponder over.
Srirangam Mohanarangan
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