Religions do not teach the way of life in its deepest sense. Rather, they point toward it. - Milindvani..
Which religion teaches you the way of life—Hinduism, Islam, Sikhism, Christianity, Judaism, or Buddhism?
Before we attempt to answer this question, it's important to describe, rather than define, what we mean by religion.
In my understanding, a religion is a tradition that proposes a goal of life and offers a path or means to attain that goal. In this sense, all the religions mentioned in the question—Hinduism, Islam, Sikhism, Christianity, Judaism, and Buddhism—can rightly be called religions. Each of them points to a goal, whether it is liberation (moksha, nirvana), salvation, union with God, harmony with creation, or righteous living. And each provides guidance, disciplines, rituals, ethics, and practices meant to help adherents reach that goal.
Sometimes, particularly within Hindu discourse, it is said that "Hinduism is not a religion but a way of life." While this statement emphasizes the all-encompassing nature of Hindu practice, it overlooks the fact that Hinduism too clearly proposes a goal—Moksha, or liberation from the cycle of birth and death. It then lays out various paths (margas) toward this goal: Jnana Marga (the path of knowledge), Bhakti Marga (the path of devotion), Karma Marga (the path of action), and Raja Marga (the path of meditation or discipline). So, in this fundamental sense, Hinduism remains a religion like the others—it is not just a "way of life" but a system oriented toward a goal and a journey toward that goal.
Now, to the heart of the matter: Can a religion teach "a way of life"?
Strictly speaking, no religion can fully teach a "way of life" in the sense of a life lived spontaneously and freely, without effort, striving, or even the sense of following a "path." As long as a religion presents a goal to be achieved, and means to reach it, it is oriented toward becoming, not being. The "way of life" arises only after one has realized the goal, when life flows naturally and effortlessly from inner realization. This is why in Hinduism, the natural life of one who has realized the Self is called Sahaja Marga—the natural way, not taught or imposed, but lived spontaneously.
An example of this is Sri Ramana Maharshi, who lived a life of spontaneous presence and wisdom, without consciously adhering to any formal path. His life itself became a way of life, inviting others not to follow a method, but to abide in their own true nature.
In Christianity, this same principle is seen in the life of Jesus Christ, who not only preached a message but lived a way. He called it the Kingdom of God—not just a future reality, but a present way of being. He invited people to live as he did: “Come to me, all who are weary and burdened (perhaps by the weight of religious obligations), and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble of heart, and you will find rest for your souls. For my yoke is easy and my burden is light” (Matthew 11:28-30). What he offered was not just a new teaching, but a new mode of existence—a way of life that was light, free, and rooted in the presence of God.
Thus, religions provide the means and guidance to reach a goal, but it is individuals who have realized the goal—who have transcended all striving and become truly free—who live the "way of life" and can invite others to live likewise.
In conclusion:
Religions do not teach the way of life in its deepest sense.
Rather, they point toward it.
It is the realized person—the one who has reached the goal—who lives the way of life, and in doing so, shows others what it means to live freely, naturally, and truly.