In plain words
Buddhism went on teaching that Satya and Ahiṃsā are the chief principles for making freedom from delusion, purity and divinity known. All human beings are God's own children. Christianity went on teaching that every single person should foster the feeling of brother and sister, pray to the divine Godhead and experience Ānanda. All are one be alike to every one. So Jesus taught. Then, in Islam, in the same way, all without exception are brothers. They taught that prayer itself is the chief way to foster this brotherhood and bring peace and security to the world.
"Tyaje deha kula syārthe kulaṃ janapada syārthe," said the emperor Manu. Dear one! Since you were born a human being, nourish your life in this world for the sake of your family. Sacrifice for the sake of society; sacrifice your family. The code of Manu taught that society itself is the chief principle. The Upaniṣads, "Sahasrākṣa sahasrapāt": all heads, every one of them, are indeed the heads of God. All feet are indeed the feet of God. All hands are indeed the hands of God. The Upaniṣads too teach this principle of society that is unity. Man's tradition is the life in common, not the life apart. Man cannot live in this world apart, on his own. If man is to live in this world with happiness and Śānti, he must foster the feeling of togetherness. "Saha nāvavatu, saha nau bhunaktu, saha vīryaṃ karavāvahai": that is, we shall all live together in harmony. Together, in harmony, let us strive. Together, in harmony, let us grow in joy. This too the Veda has taught. In short, all religions alike have gone on teaching with the welfare and good of society in view. The welfare of this society is itself the welfare of the world. The drop of nectar called the realisation of Satya arose in society itself. But unfortunately, in this very society today there are upheavals, quarrels and hatreds; it has become polluted and turned into poison. All religions alike have gone on teaching purity alone. All religions have gone on teaching us to follow the path of Satya. They have gone on teaching that good qualities are what matters most in man, and are his measure. So when the essence of all religions, the root of all śāstras and the goal of all striving is one, where is there room for such feelings of difference? The paths are different, but the goal is one and the same. For men to quarrel over religions for no more than this, and to stir up upheavals of every kind, is a bad sign indeed. When a heavy rain pours down, all the water is indeed pure. This water falls on the mountains, on the hills, on the ground, on the sea and on the rivers.