In Samayasāra, the three jewels—Right Faith (samyak darśana), Right Knowledge (samyak jñāna), and Right Conduct (samyak cāritra)—form the inner architecture of the soul’s journey toward self-realization. They are not treated merely as external religious duties, but as modes of the soul itself when it abides in its own pure nature. Right Faith is described as the foundational turning point: a clear, inner conviction that the soul is pure consciousness, inherently distinct from body, mind, karma, and external circumstances. This faith is not blind belief, but a lucid recognition of the soul’s reality and its potential for liberation, which breaks the spell of delusion and sets the direction of spiritual life.

On that basis, Right Knowledge arises as correct cognition of things as they truly are, especially the soul’s attributes and its relation to karmic bondage and freedom. Such knowledge is not confined to scriptural learning; it is clarified and authenticated by direct inner awareness of the soul’s nature. When faith and knowledge converge in this way, they illuminate the mechanisms of bondage and the path of release, dispelling ignorance that keeps the self entangled with what it is not. In this vision, knowing the soul as pure and separate from karma already begins to loosen the grip of karmic matter.

Right Conduct, in this framework, is understood primarily as an inner transformation rather than a mere adherence to outer forms. It is the natural ethical and spiritual comportment that flows from genuine Right Faith and Right Knowledge: a state of non-attachment, purity of disposition, and spontaneous alignment with the soul’s true nature. External vows and disciplines are acknowledged only insofar as they support this inner non-identification with passions and karmic states. When conduct is grounded in such realization, actions cease to accumulate new bondage and instead participate in the soul’s purification.

Samayasāra portrays these three jewels as mutually dependent and ultimately inseparable in their pure form. They are not strictly sequential stages but interwoven aspects of one awakened condition of the soul. Where they are absent or distorted, delusion and bondage prevail; where they are present in their authentic, inward form, the soul is already tasting the essence of liberation. In this way, the Ratnatraya functions not just as a doctrinal triad, but as the living structure of liberation itself: right seeing, right knowing, and right being, all centered on the soul’s own pure consciousness.