Sri Vaishnavism, shaped by Ramanuja’s vision, holds together two seemingly opposite strands: acceptance of the traditional varna framework as part of social order, and a strong theological insistence on the spiritual equality of all souls before Vishnu. The essential identity of a person is understood to be the jiva, a conscious self that is not intrinsically high or low by birth. From this standpoint, devotion (bhakti) and complete surrender (prapatti) to Narayana are open to everyone, irrespective of caste, gender, or social status. Liberation (moksha) is thus presented as universally attainable, grounded in divine grace rather than hereditary privilege. This doctrinal emphasis steadily undercuts the idea that spiritual worth is tied to birth.

Within this framework, Sri Vaishnavism venerates the Alvars, including those from non‑Brahmin or marginalized backgrounds, as exemplary saints whose devotion transcends social stratification. Hagiographical accounts of Ramanuja highlight his willingness to accept disciples from lower castes and to open temple worship and spiritual instruction to them. The concept that all devotees share “equal refuge” in Vishnu reinforces the view that spiritual merit arises from devotion and humility, not social rank. Service to all beings, seen as permeated by the presence of Vishnu, further cultivates an attitude that challenges caste-based arrogance. In this way, the inner logic of the tradition consistently points toward an egalitarian spiritual vision.

At the same time, Sri Vaishnavism has historically operated within a broader society structured by caste, and this has shaped its social and institutional life. Many communities preserved caste-based roles in areas such as priesthood, ritual functions, and marriage, and temple access or participation in certain rites could be affected by caste norms. Even where non‑Brahmins were initiated, honored as disciples, or allowed to become teachers, full social equality was not always realized in practice. Over time, sub‑traditions such as the Vadakalai and Tenkalai emerged, each revering Ramanuja yet differing in some social practices, including how far caste distinctions were relaxed or maintained. Later teachers and reform-minded figures within the tradition continued to appeal to its core principles of universal grace and spiritual equality, seeking to mitigate the harsher effects of caste.

Taken together, Sri Vaishnavism presents a layered stance: it does not entirely discard the inherited varna structure, yet it decisively relocates true value to the realm of the soul’s relationship with Vishnu. Theologically, all jivas stand as servants of the same Lord, equally capable of receiving divine grace and attaining liberation through devotion and surrender. Socially, the tradition has exhibited a mixed legacy, at once more inclusive than much of the surrounding orthodoxy and yet marked by the persistence of caste-based distinctions. The tension between these two poles—scriptural varna as worldly order and the radical spiritual equality of all devotees—remains a defining feature of how Sri Vaishnavism has engaged with the caste system.