In Pravacanasāra, Kundakunda presents right belief, right knowledge, and right conduct as three distinct yet inseparable facets of the soul’s movement toward liberation. Right belief (samyagdarśana) is described as a firm, doubt‑free conviction in the true nature of the self as a pure, knowing soul, distinct from body, mind, and karmic accretions. It entails faith in the teachings of the Jinas, reverence for the true doctrine, and an inner assent to the reality of substances as they are. This right vision arises only when delusion is removed and serves as the indispensable foundation for the other two jewels, since without a straightened vision, both knowledge and conduct become misdirected.

Right knowledge (samyagjñāna) is then distinguished as the accurate cognition of the self and other substances, their attributes, and modes, especially the clear discernment between soul and non‑soul. It is free from doubt, uncertainty, and contradiction with the true doctrine, and is grounded in valid means of cognition and scriptural teaching. Kundakunda emphasizes that such knowledge is properly understood only when illumined by right belief, for it is interpreted from the standpoint of the soul’s pure nature. Thus, right belief orients the seeker, while right knowledge clarifies what is actually to be realized: the soul’s pure, unalloyed consciousness in contrast to karmic bondage.

Right conduct (samyakcāritra) is portrayed as the living embodiment of this vision and understanding. Externally, it includes the observance of vows, the restraint of body, speech, and mind, and abstention from harmful actions such as violence, all in accordance with one’s spiritual stage. Internally, it consists in the progressive purification of the soul through non‑attachment, the control of passions, and the cessation of identifying with body and karma. In this way, conduct both prevents the influx of new karmas and aids in shedding existing ones, allowing the soul to abide more steadily in its own nature as pure consciousness.

Although clearly distinguished—belief as right orientation, knowledge as right understanding, and conduct as right implementation—Kundakunda insists that these three jewels are intrinsically linked and mutually supportive. Right belief provides the foundation, right knowledge illuminates the structure of reality and the path, and right conduct actualizes that insight in lived practice. Only through their combined and simultaneous cultivation does the soul advance toward complete purification and liberation, which is the ultimate aim of the teaching in Pravacanasāra.