Samayasāra presents the purification of the soul as an inner transformation grounded in the triad of right faith, right knowledge, and right conduct. Right faith (samyak darśana) is described as a clear, unwavering recognition that the true self is pure consciousness, distinct from body, mind, and karmic accretions. Right knowledge (samyak jñāna) deepens this vision by understanding the nature of the soul and non-soul, and by discriminating between the knower and all that is merely known. On this basis, right conduct (samyak cāritra) becomes not merely external discipline but the natural expression of an inwardly purified vision.

From this standpoint, the text emphasizes sustained contemplation of the self as the primary spiritual discipline. Meditation is directed toward seeing the soul as a pure, formless knower-seer, separate from bodily states, passions, and worldly roles. This contemplative insight, often described as discriminating between self and non-self, loosens identification with karmic modifications and reveals that anger, pride, deceit, and greed are not intrinsic to the soul. Such self-contemplation is closely linked with śuddhopayoga, the “pure activity” of consciousness, in which attention abides steadily in its own nature rather than dispersing itself among external objects.

Ethical practice is treated as an inner refinement of intention as much as an outer discipline. Non-violence, truthfulness, non-stealing, chastity, and non-possessiveness are understood as forms of right conduct that arise when the practitioner ceases to identify with craving, aversion, and egoic roles. Detachment (vairāgya) is cultivated by recognizing the transience and ultimately unsatisfying character of sensual pleasures, possessions, and social acclaim, which gradually weakens the hold of attachment and aversion. As passions are reduced and equanimity is strengthened, conduct becomes aligned with the soul’s inherent clarity rather than with karmically driven impulses.

Throughout, the emphasis falls on inner purification rather than on ritual performance. External austerities and disciplines are acknowledged, yet they are consistently subordinated to the transformation of vision and awareness. When consciousness rests in pure witnessing, free from identification with body, mind, and karmic states, this very mode of knowing functions as the purifier, diminishing karmic bondage and allowing the soul’s innate purity and knowledge to shine forth.