There are different types of religion all over the world. Each religion has got a certain motive to benefit the human society. So there are different types of religions, originally on some philosophical basis. So let them remain. We have nothing to bother or fight with them, because after all, every religion has got some good motive to elevate the person to a certain stage of understanding. They are called dharma, or religion.
But there is supreme religion. These are all temporary religion—Hinduism, Buddhism, Christianism and Muhammadanism. There are so many "isms." They are all temporary. Temporary in this sense, that because one is born in Hindu family or in Christian family, he is automatically Christian. Even if he does not accept the principles of Christian or Hindu, because he is born in the family of a Hindu or Christian or Muhammadan, he is accepted as Hindu, Muslim. But that is due to this body. The body is also temporary; therefore that sort of religion is also temporary. As soon as the body is changed, now the religion is changed. Everything is changed with the change of body. Not only in human society, but if the body is changed . . . suppose today I am a human being; tomorrow I may become a tree. That is also plant society. So tree is standing for thousand of years—he is very happy—but if you are asked to stand for three hours, you will die practically. So why? Because due to the change of body the toleration is there. All sense enjoyment is offered by the laws of nature according to the change of body. Deha-yogena dehinām (SB 7.6.3). Deha-yogena. This philosophy practically is unknown to the world, that the body changes and our sense gratification, material enjoyment, is offered according to the body. Just like a hog: hog's sense enjoyment is stool-eating. He enjoys life by eating stool. Why? Because he has got a particular type of body. Deha-yogena dehinām. According to this body, we enjoy our senses.
So this is going on. Therefore the religious system according to the body, it is temporary. That is temporary religion. Permanent religion is different. That is described in the Śrīmad-Bhagavatam, Bhagavad-gītā. The Bhagavad-gītā says, Kṛṣṇa:
- sarva-dharmān parityajya
- mām ekaṁśaraṇaṁ vraja
- (BG 18.66)
That is religion. That is actual religion: that you give up all system of religion. Religion . . . we take religion as occupational duty. Religion is also duty. The Christian has got a certain type of duties to be performed; a Hindus, they have got certain types of duties. So religion actually means duty, occupational duties. So Kṛṣṇa says,
- sarva-dharmān parityajya
- mām ekaṁśaraṇaṁ vraja
- (BG 18.66)
This is real religion.