What is difference between Our gods and other religion gods ? According to Puranas
Narayana Upanishad verse 2
He is perennial. Narayana is Brahma. Narayana is Shiva. Narayana is Indra and Kaala (god of death). All directions are Narayana. All sides are Narayana. Inside and outside is Narayana. Narayana is what has happened, what is happening and what will happen. Narayana is the only God who is blemish less, stain less, order less, end less and who cannot be described and when Narayana is there, there is no other second. He who knows this, becomes himself Lord Vishnu. Thus is read, the Upanishads of Yajur Veda. Narayana Upanishad
Every thing is Narayana. You, me, time and etc.
Other religions God(almost all religions) describe God or gods to be separate from the creation but in Hinduism God itself is the creator and creation.
More like a, we all are projections of that supreme God (Narayana). [i. e monism]
That's the difference
Other Religions(Abrahamic Religions) "God" is a person sitting on a particular place, who creates Humans to worship him and rewards them after their life based on their surrender to him. Whereas in Hinduism, Gods are attributes or powers of Mind and Brahman is a principle which underpins everything that exists and identical to your innermost self.
Brahman indeed was all this in the beginning (Brihadaranyaka Up 1.4.10), From this Atman, space came out, etc all the way to earth, plants, humans, etc. Having made the universe, he entered it, he became both gross and subtle, both well-defined and not-well-defined, both supporting and non-supporting, both conscious and non-conscious.(Taittirya Up 3.1-3.6)
In the beginning the universe was Existence only, one alone without a second" (Chandogya Up 6.2.1), Where one sees nothing else (Chandogya Up 7.24.1), "All this is but the Self" (Chandogya Up 7.25.2),"In the beginning all this was but the one Self" (Aitareya Up 1.1.1), and "All this is verily Brahman." (Chandogya Up 3.14.1)
All this before is immortal Brahman; certainly all behind is Brahman; all to the south and to the north; all bellow and all alone stretched out, i.e., extended, all this is certainly Brahman, the highest.(Mandukya Upanishad 2.2.11)
He who knows that highest Brahman becomes even Brahman; and in his line, none who knows not the Brahman will be born. He crosses grief and virtue and vice and being freed from the knot of the heart, becomes immortal. (Mundaka Upanishad 3.2.9)
The gods are mind-born, yoked to the mind, having the blissful power of discrimination (dakṣā), and are the children of discernment.(Taittiriya Samhita 188.8.131.52)
Fire, the earth, the air, the sky, the sun, heaven, the moon and the stars—these are the Vasus.The ten organs in the human body, with the mind as the eleventh are Rudras. The twelve months (are parts) of a year are Adityas. Strength is Indra. The vital force Hiranyagarbha is Brahman. (Brihadaranyaka Upanishad 3.9.1-9)
What one cannot think with the mind, but by which they say the mind is made to think, know That alone to be the Brahman, not this which people here worship.(Kena Upanishad 2.1.5)
The mind is Brahman—this worship is called adhyātma. Next is that called adhidaivata: Space is Brahman. That is, meditate on space as Brahman. These two ways of meditation are advised: adhyātma and adhidaivata.(Chandogya Upanishad 3.18.1)
This self was indeed Brahman in the beginning. It knew only itself as ‘I am Brahmaṇ.’ Therefore It became all. And whoever among the Gods knew It all became That; and the same with sages and so on. The sage Vāmadeva, while realising that his self as That, knew, ‘I was Manu, and the Sun. And to this day whoever in like manner knows It as, ‘I am Brahman,’ becomes all While who worships another god thinking, ‘He is one, and I am another,’ is like an animal to the gods(Brihadaranyaka 1.4.10)
The Self alone is all the gods; everything subsists in the Self it is the Self that brings about the connection of these embodied beings with actions.(Manu 12.119)
This some people call ‘Agni’; others, ‘Manu-Prajāpati’; others, ‘Indra’; others, ‘Prāṇa’; and yet others, ‘the Eternal Brahman.(Manu 12.123)
From the waters, which are the body of Vishnu, was produced the lotus-shaped earth, with its seas and mountains. The stars are Vishnu; the galaxies are Vishnu; forests, mountains, regions, rivers, oceans are Vishnu: he is all that is, all that is not. He, the lord, is identical with consciousness, through which he is all forms, but is not a substance. You must recognise therefore that the mountains, oceans, and all the diversities of earth and the universe, are illusions of apprehension.(Vishnu Purana 2.12.36)