Krishna is pleased with one who listens to all discourses on religion (Dharma), and reverences all the gods, who is free from jealousy and has subdued anger. (Vishnu Dharmottara Purana 1:58)
It is much of the time asserted by numerous Hindu educators and their devotees that all religions are equivalent and that all ways lead to a similar objective. In any case, this isn’t right. What Hindus do perceive is that there is some reality, legitimacy and natural worth in each strict framework. No religion has the syndication on Truth or Profound quality. All are moving toward what they see as Reality in various manners.
Each one decides to follow a religion that is fit to his/her personality, phase of improvement and limit with respect to comprehension. The issue is that few out of every odd religion shows a similar objective. For sincere Christians, Jews and Muslims the objective is getting to a kind of libertine paradise — of changeless and endless satisfaction, which in Hinduism is a second rate and transitory express, a temporary “break” from resurrection. Then again the spiritualists of all religions show an “association” with the Divine. From the viewpoint of God everything is immaculate all things considered and nothing should be changed. From the human point of view following religions which train an ephemeral objective is just intensifying one’s misery and future birth in samsara(World). It isn’t the religion which should be changed yet one’s desires. On the off chance that one needs to genuinely enter the other worldly stream, one needs to desert the materialistic intention of self‐righteousness and individual delight in some heavenly realm.
All religions are to be regarded and suited, and all other worldliness is to be acknowledged as legitimate as long as the practices and convictions likewise incorporate general sympathy, and non‐injury to any living being. For a strict framework to be considered “substantial” from the Hindu perspective, it must satisfy certain conditions: —
1. It must be established on Truth (satyam) .
2. It must be objectively universally beneficial (shivam).
3. It must have an aesthetic component (sundaram).
4. It must bring peace to the practitioner & to others (shanti)
5. it must be a source of personal joy and satisfaction (santosha).
* Abstention from injury, truthfulness, justice, compassion, self‐restraint, monogamy, amiability, modesty and patience, the practice of these virtues is the best of all spiritual paths. (Mahabharata Santi Parva.) *