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therefore says that to be constantly aware and conscious that one is soul and one is all powerful and, all acts and efforts, which make the soul remain in its own nature or help it remain in atmabhāva or ātmabhāvanā is religion. In other words all mental, oral or physical acts and efforts inspired by soul-consciousness constitute religion.15 Śrimad has stated that ātmadharma is nowhere else, but in the soul itself and one can realize this with the help of a pious teacher (sadguru) who has realized his self. He says that on the removal of karmic bondage, the emotions or activities of the soul, which are the causes for the soul to acquire karmic bondage, can also work as causes for getting rid of the karmic bondage already acquired by the soul.16 He defines dharma as those modifications of the soul (ātma-pariņāma) which lead a seeker to realize his nature. In the same place he again repeats that the only way to get rid of misery and suffering is to acquire ātmajñāna. These modifications are the activities or emotions of the soul (antarvyāpāra) which either bind the soul with karmas or free the soul from the karmas."7
In his poem Mulamārga, he says that theoretically soul is pure knowledge, pure faith and pure conduct (samyak jñāna, darśana and cāritra). When these three reach perfection and exist simultaneously and
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