So many theories, so many ideologies—enough!
What humanity needs today is not another doctrine, but a new vision.

When it comes to the relationship between man and woman, caste disappears, class disappears, religion disappears.

Ideologies are like medicinal powders mixed with honey and pressed into tablets. One group offers its Chintamani tablets, claiming they cure every anxiety. Another concocts a fresh version, promising an even greater remedy. In this way, theories are prepared, swallowed, and sold. Meanwhile, the individual—the human being—vanishes, weighed, divided, and measured against the scale of abstract systems.

Thus, the world has become captive to countless ideologies: caste, class, religion, nation, nationality. Out of them have emerged literature, cinema, art, movements, and revolutions. They bring people together on one side, while tearing them apart on the other. These are ours; those are not. Boundaries are drawn, walls rise high. But these walls are false, incomplete, and unnatural.

Some intellectuals, like Gandhari blindfolding herself, refuse to see reality. A friend recently spoke of a scholar who wrote a book arguing that caste no longer exists in India, only class. I have not read the book, nor is there a need. For in essence, his claim reduces humanity to just two groups—male and female.

This logic is as flawed as Manu’s ancient dictum that women have no caste and are therefore all Shudras. By that reasoning, every child born of a woman would also be a Shudra, and Brahmins and Kshatriyas would vanish. Such arguments collapse on themselves, blind to both the meaning of caste and the lived reality of society.

Today caste is everywhere—in marriage, in profession, in political unity, in the mechanics of power, in the structures of reservation. Those who enjoy caste privilege while belonging to non-reserved communities are often the first to proclaim that caste no longer exists. Their denial is not liberation, it is privilege.

Only those divorced from production dare claim that caste and class are illusions. For those who labor, know well that every relationship, every skill, every tool, every cultural value is tied to production and its inheritance. Each caste carries within it centuries of knowledge, science, and technology. Those who never created, never produced, know none of this. Their aim is not truth but dominance—to be heard, never to listen. When their influence wanes, they invent new theories to gather fresh followers.

For such people, caste and class are little more than fashionable words, worn like badges of respectability.

The truth is sharper:
When a landlord, a feudal lord, a police officer, or a high-caste man violates a woman, does caste stop him? Does class restrain him? Does nationality intervene? No. In that moment, there is only this: she is a woman, and I am a man.

History proves it again and again.

In Hathras, a Dalit girl was raped, yet her oppressors did not stop because she was of a “lower” caste. A foreign woman was raped in India, yet nationality was no barrier. In Europe, rising migration is linked with rising assaults—foreignness did not restrain violence. Even UN peacekeeping forces, sent to protect war-torn lands, fathered children through rape.

Thus caste, class, religion, and nationality operate among men. Between man and woman, they collapse. Only male and female remain.

So the conclusion is clear:
In matters of male–female relations, caste disappears, class disappears, religion disappears, nationality disappears. Yet in the institution of marriage, they suddenly reappear, raised like iron barricades.

This is patriarchy.
Some women, trading the untouchability of their own private bodies, gain power, wealth, and privilege from men of higher castes.

Simone de Beauvoir, in The Second Sex, exposed how even Marxist theories — historical materialism, surplus value — were written from the perspective of men. Ambedkar revealed the brutal persistence of caste, its birth, and its mechanisms. Yet many continue chanting that only class matters, ignoring the truth that caste itself shapes class. They know this, but to admit it would strip them of dominance.

Here lies the real question:
Women — half of the world’s population — must break free from the ideological cages of caste, class, religion, nation, and patriarchy. They must craft for themselves new philosophies, new aesthetics, new systems of knowledge and thought.

Women must create a new vision.