Rabbi Meiri opens the broadest path for Hinduism to be accepted as non-idolatrous - Hindu-Noahide Book Club 1.8 - Same God, Other God by Alon Goshen-Gottstein

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Part 8 of this book club - (Same God, Other God by Alon Goshen-Gottstein):  

Here we come to the most lenient interpretation of Hinduism when it comes to the question of whether or not it is idolatry with a discussion of Rabbi Meiri. According the Meiri, as long as a religion promotes morality, it is not avoda zara (idolatry).

• Meiri deals with the status of contemporary religions rather than trying to construct them as Shituf.
• Modern Jewish scholars of Hinduism like Steinsaltz reference Meiri, giving it contemporary status. 
• Meiri's work was not widely published until relatively recently, so there is much more influence he can have on the future of the question of Hinduism being idolatry or not.  
• According to Meiri, the vast majority of idolatry has disappeared and it only exists in far-flug corners. 
• Modern nations are bound by contemporary modern codes and so do not represent ancient idolatrous nations.
• Meiri is less concerned with correct theology than he is with correct morals, as long as a society has correct morals, he does not consider it avoda zara (idolatry).
• The life of the believer, not their theology, determines which god they worship. 
• Moral nations are ipso facto non-idolatrous.
• Not just non-Jews, but even Jews who do not keep morality are liable for the death penalty. 
• If a nation is moral they worship the one true god, even if they venerate idols and astral forces. 
• Meri places no restrictions on non-Jews from developing their own forms of worship.
• For Meiri, the intention of a non-Jewish religion is important, not just whether or not it was provided by divine revelation from the god of Israel. 
• Meiri does not suggest all religions are equal, but that theological error is not so grave for non-Jews as long as they are moral. 
• Moral living is more important than how god is understood or rituals when it comes to certifying a religion as kosher for non-Jews. 
• Meiri states, unlike Maimonides, that idol worship actually does work and is attractive, it is not just error and sin. 
• Meiri called anything a suitable religion which curbs the weaknesses of humans. 
• If Meiri's suggestion that morality makes a religion suitable for non-Jews, then Hinduism is suitable for non-Jews. 
• Hindus uphold high morality which may mirror the Noahide Laws. 
• Idolatry is best described as wanton libertinism, which Hinduism is not. 
  
• Immoral practices in Hinduism like temple prostitution and sati (widow burning) are corruptions of the religion and do not bear on the assessment of Hinduism being idolatry or not. 
• Old immorality in Hinduism changes as the religion self-identifies that it goes through a moral decline, but that this moral decline is rectified by the appearance of teachers in the fallen age to correct mistakes.
• Hinduism has changed under pressure from outsiders and so immoral Hindu practices that existed 500 years ago no longer apply. 
• Even Tantra, which allows one to engage in wayward practices sometimes, still admits there is a moral code, which it is breaking, but still acknowledges. 
• Hindus believe in god's unity.
• However, even under a Meiri interpretation, there are likely still pockets of avoda zara in Hinduism. 
• Idolatry is self-serving, nontransformational,  unbridled license, and no moral standards, which does not apply to  Hinduism.