Hinduism as an Anti-Caste Religion: Lessons from a Rabbi’s Anti-Zionist Stand
In a recent conversation captured on The Big Picture Podcast, Rabbi Alissa Wise—a former organizer with Jewish Voice for Peace—offered a striking perspective: her Judaism is not only compatible with standing against Israel’s policies in Gaza; it demands it. As the founder of Rabbis for Ceasefire, she and hundreds of other faith leaders have called for an end to the current violence, framing anti-Zionism not as a betrayal of Jewish values, but as a natural extension of them. Her words have sparked an important question: Can a religious tradition itself be the means to dismantle its own oppressive elements?
Drawing a parallel to Hinduism, we might ask whether Hinduism, at its core, is an anti-caste religion. Could its scriptures and philosophical teachings form the strongest foundation to critique and ultimately defeat the caste system? In both conversations—Judaism confronting Zionism, and Hinduism confronting caste—there lies a common theme: a faith-based movement that insists its tradition is fundamentally about justice, and thus cannot remain silent in the face of oppression.
Yet this isn’t just about pointing out contradictions within Hinduism; it’s also about remembering the many internal voices that have historically challenged caste-based hierarchies. The Bhakti movement, for instance, offered a radical devotional path accessible to all, regardless of birth or social standing. Saints like Kabir and Mirabai called for a direct relationship with the divine that needed no priestly intermediary, implicitly rejecting the caste system’s rigid stratifications. Similarly, Arya Samaj emerged in the 19th century to reemphasize the authority of the Vedas while advocating social reforms such as the upliftment of women and marginalized communities. These currents didn’t simply exist on the margins; in many ways, they represented the heart of a powerful tradition that refused to let social divisions trump spiritual unity.
Beyond these internal reimaginings, traditions like Jainism, Buddhism, and Sikhism grew out of or in response to the religious milieu of the subcontinent, offering critiques that effectively dismantled the notion of caste. Although sometimes seen as separate or “outside” Hinduism, these movements share deep cultural, linguistic, and historical links, and they underscore how dissent from caste hierarchy has long been central—not peripheral—to the region’s religious story. In that sense, these are not “oppositional narratives,” but rather evidence of a longstanding determination to refuse any structure that devalues human beings. Far from being fringe voices, they articulate a robust vision in which compassion, equality, and spiritual integrity form the bedrock of communal life. By reclaiming these teachings as the core rather than the exception, contemporary movements for caste abolition ground themselves in a deeply rooted—and profoundly inspiring—tradition of spiritual and social justice.
Judaism’s Internal Revolt: Standing Against Zionism
Rabbi Alissa Wise and her colleagues bring forward an argument that sounds radical but rests on deep scriptural and historical roots. They point to Jewish teachings that emphasize compassion, the sanctity of human life, and the pursuit of justice—values that, in their view, are incompatible with the ongoing occupation and blockade of Gaza. Over two hundred rabbis have joined Rabbis for Ceasefire, actively challenging a status quo that was, until very recently, considered untouchable in many Jewish communities.
This stance is not merely reactionary; it is a reflection of how religious identities can evolve. As Rabbi Wise highlights, Judaism’s history is interwoven with diaspora experiences, a prophetic tradition of resistance to power, and a collective memory of oppression. By invoking these elements, she positions her anti-Zionist sentiment not as an anomaly but as an authentic expression of Judaism’s deeper moral imperatives.
The Parallel for Hinduism: Confronting Caste
The caste system, as widely practiced in many parts of South Asia and the diaspora, often stands at stark odds with the egalitarian teachings found in core Hindu scriptures. Certain texts—or at least certain readings of them—have been wielded over centuries to justify hierarchical divisions. Yet many Hindus argue that the faith’s essential values of dharma (righteousness) and ahimsa (nonviolence) inherently point toward a more equitable and inclusive vision of society. The challenge is not to dismiss or abandon the tradition wholesale, but to recognize that some of its most cherished teachings can—and should—be mobilized against oppressive practices.
This brings up the question of how exactly Hinduism might be reclaimed as anti-caste at its very foundation. Much like Rabbi Wise’s insistence that the core of Judaism propels her anti-Zionist stance, Hindu reformers past and present have asserted that the spirit of the Upanishads and the teachings of saints like Basavanna (read the article on how he can be imagined as a model for rejecting caste) or Guru Nanak carry a message of social equality. Their reforms suggest that Hinduism is broad and diverse enough to contain strands of liberation that can be nurtured, even while harmful interpretations are firmly rejected. Rather than dismiss the faith entirely—as one might be tempted when confronting the injustices perpetuated in its name—these movements illustrate an alternative approach: criticizing the tradition from within, leveraging its core principles as the basis for social transformation.
A depiction of Basavanna’s ‘Anubhava Mantapa’, where people of all castes joined to discuss and debate issues close to their hearts
In this way, Hinduism’s own vocabulary of oneness and compassion becomes the strongest tool to challenge caste-based discrimination, rather than an obstacle. The task, then, is to engage deeply with texts, rituals, and communal structures—to separate life-giving practices from those that perpetuate inequity, while acknowledging that the two have sometimes been conflated. Such an approach not only honors the sincere devotion many Hindus feel toward their tradition but also insists that respect for the past should not come at the expense of justice in the present. By keeping “the baby in the bath water,” one can maintain a reverence for Hinduism’s enduring legacy of spiritual insight, while also striving to eradicate the structures that devalue our fellow beings.
A Shared Lesson: The Power of Internal Critique
In both Judaism and Hinduism, reform movements are not content with simply pointing fingers at external problems; rather, they argue that faith traditions themselves contain the seeds of liberation. While outsiders may accuse these thinkers of betraying orthodoxy, Rabbi Wise and others contend that they are returning to the most authentic teachings of their religion. Meanwhile, 19th-century social reformers such as Jyotirao and Savitribai Phule, and Periyar E.V. Ramasamy, challenged Brahminical dominance by championing education and social equality.
The Meaning of “Defeating the Worst Within”
In her critique of Israel’s policies in Gaza, Rabbi Alissa Wise identifies Zionism’s most oppressive manifestations as a moral crisis for Judaism. Likewise, the caste system in Hinduism stands as a profound moral failing—yet it is not the only challenge that calls Hindus to self-reflection. Today, Hindutva ideology also demands urgent scrutiny. This politicized form of Hindu nationalism has marginalized religious minorities, stifled dissent, and deepened sectarian divides, distorting the faith’s profound teachings on compassion (daya), universal well-being (sarve bhavantu sukhinah), and the recognition of the divine in every being (aham brahmāsmi).
But the pushback against Hindutva isn’t only about national politics; it’s about the everyday spaces in which Hindu communities gather. We need to look critically at our local community organizations and, at times, even our temples, because many in our communities may inadvertently intertwine these institutions with Hindu nationalist agendas. Sometimes, members who are “just there for festivals and pujas” have no idea their support might be co-opted. Taking collective responsibility means asking hard questions about where our organizations stand. Are they quietly endorsing divisive ideologies, or do they genuinely uphold the religion’s inclusive ethos? Confronting this tension is crucial for preserving a Hinduism that reflects its deepest spiritual values rather than narrow, exclusionary politics.
Confronting Injustices
Inward Threats: A faith’s most significant danger can come from within when dogma, political ambitions, or power-grabbing ideologies corrupt its guiding principles. Hindutva proponents often invoke religious symbols to legitimize persecution of minorities and social dissenters, thereby twisting the spirit of a religion that, in its broadest reading, affirms diverse paths to the divine.
Historical Echoes: Similar to how Zionism’s extreme elements invoke the trauma of antisemitism to justify or excuse violence, Hindutva frequently marshals communal memory—such as past invasions or colonial rule—to create an “us versus them” narrative. This mindset often deepens prejudice against Muslims, Christians, Sikhs, and Dalits, fueling fresh conflicts rather than fostering reconciliation. More recently, there has been a cynical weaponization of “Hinduphobia” in certain circles to silence calls for caste anti-discrimination policies, framing such efforts as an attack on Hindu identity rather than a response to a long-standing social injustice. By doing so, legitimate concerns about caste oppression risk being dismissed, further entrenching divisions rather than healing them.
Moral Reckoning: By calling out Hindutva’s contradictions with core Hindu teachings, believers take on the responsibility of ensuring that the faith does not become a tool for dominance. It is a form of spiritual accountability that insists the religion’s principles be used for liberation, not subjugation.
Self-Reflective Reform
A Painful Unmasking: Confronting Hindutva forces in India, South Asia, and the diaspora entails a multifaceted interrogation of identity—one that stretches beyond questions of who counts as “truly” Hindu to encompass who is deemed legitimately “Indian.” In many diasporic communities, members may encounter internal policing by those who brand certain cultural practices or political views as insufficiently Indian or inadequately Hindu, undermining collective solidarity. Meanwhile, within South Asia itself, religious minorities—whether they be Muslims, Christians, Sikhs, or Buddhists—often face systemic questioning of their nationality, loyalty, and right to full citizenship. This pattern is intensified by India’s regional hegemony, as Hindu nationalism exerts a cultural and political gravitational pull on neighboring countries and their minority populations.
For many individuals who have benefited—socially, politically, or economically—from the ascendancy of Hindu nationalism, this process of self-critique can be profoundly uncomfortable. They may discover that the privileges they have enjoyed rest on tacit support for excluding others or branding them as “outsiders.” Moreover, diaspora communities sometimes reproduce these exclusionary frames, either out of nostalgia for an idealized homeland or a desire to align with powerful political narratives back home. Exposing these biases and illusions can feel like tearing away a comforting veil, forcing a reckoning with who is being denied acceptance and citizenship rights—both in a literal sense and in the broader cultural community.
Revisiting Scriptures and Practices: Just as Jewish anti-Zionists root their beliefs in Torah teachings on justice and compassion, anti-Hindutva Hindus engage deeply with the Upanishads, the Bhagavad Gita, and the works of countless saints to uncover messages of oneness, moral duty, and community welfare. Yet this scriptural engagement should not be limited to the most canonical texts alone; exploring the vast array of indigenous traditions and folk rituals—including devotional (Bhakti) practices, regional festivals, and the wisdom of marginalized communities—helps illustrate the true breadth of Hinduism’s spiritual landscape. By acknowledging these multiple strands, beyond the Vedic mainstream, we can appreciate how Hindu culture has evolved through a rich tapestry of beliefs and practices. This broader perspective not only resists the narrowness of Hindutva narratives, but also reaffirms Hinduism’s capacity for embracing diverse paths toward justice and liberation.
Global Solidarity
Whether confronting casteism, resisting Hindutva’s exclusionary politics, or aligning with Jewish activists challenging Zionism, progressive Hindus can see parallels between their struggles and those of Sudanese, Bangladeshi, Uyghur, and Rohingya communities facing state-sanctioned violence. Though each context is unique, they share a fundamental drive to unmask and uproot harmful distortions within a faith or a nation. Meanwhile, Hindutva narratives abroad may be amplified through diaspora fundraising, media campaigns, and political lobbying, often with scant scrutiny. It thus falls on the diaspora to engage in thoughtful discussion about what is being promoted in their name, lest cultural pride be misappropriated into nationalistic fervor. Drawing on lessons from other movements—ranging from opposition to Zionist expansion to dismantling caste or resisting racial apartheid—offers practical strategies such as grassroots organizing, coalition-building, and ethical storytelling, which can unite faith-based activism with broader human rights advocacy.
When Rabbi Wise frames Israel’s actions in Gaza as contrary to Judaism’s essence, she illuminates how faith traditions can best champion justice by confronting their own internal distortions. In much the same way, challenging Hindutva is about calling Hinduism to live up to its highest ideals: the sanctity of life, respect for diversity, and the pursuit of justice (dharma) for all. This is what “defeating the worst within” truly means—naming and dismantling the forces that weaponize sacred teachings for power, and creating space for a more inclusive, compassionate, and spiritually resonant community.
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