In plain words
The mention of past and future births is made quite definitely [in the Vedic religion]. But in other religions this matter of past and future births is not spoken of at any length.
In the Vedic religion, from the moment one rises in the morning until one lies down at night, without a moment's leisure, rites have been prescribed that must be performed; among these are yajna, yaga, kratu and the like. Not content with this much, the sages instituted appropriate rites and sacraments beginning even for the child still in the womb, and continuing after death, right up to the attainment of the world beyond. Nothing of this kind is found anywhere in any other religion. So it will not do to say that all religions are the same. Since Hinduism has laid down its own distinct procedures, the claim that 'all religions and all their practices are one and the same' simply does not hold. The Bhakti and Jñāna yogas are the foundations of these doctrines of karma. Picture this faith as a great tree: Dharma is its taproot, and all its many branches are nothing but different paths, not things of an essentially different kind. On this tree, dispassion and its kindred virtues are the leaves and flowers; the fruit that grows from them is Jñāna itself. And Dharma, the taproot, is nourished by the water that is devotion.
In this whole process, should any difficulty arise — that is, should any observance lapse — the fruit of Jñāna suffers for it. This is the Hindu ordinance, and such a scheme is not to be found in any other religion at all. The ancient ṛṣis, through their own direct experience, searched and churned, and offered us this nectar-essence: that is the Hindu religion. It was never picked out and settled upon like some commodity bought in a market, nor was it ever simply 'adopted'. Religions come into being by birth; it is not a matter of each person adopting whatever faith happens to please him — there is no room whatever for religion to be thought of that way. If life were merely a three-day affair, why would there be any need for ethics and rules at all? Life is not some passing three-day matter; it is a very long journey. Religion is a solace for the present; for the road ahead, it must be that which rouses encouragement and enthusiasm. That the fruit of the deeds we did in the past we are now