Here is a simple, authentic Jain view of the true nature of the soul (jiva):

• The soul is pure, eternal, and conscious. It is a living, sentient dravya that experiences knowledge, perception, and bliss.
• It is not the body or mind, but the driver of life within the body. The body is the vehicle, not the self.
• The soul’s nature is infinity: infinite knowledge (prajña), infinite perception (samyak-darśan), and infinite bliss (śukha). In Jain terms, these are the threefold aspects of jiva.

• However, the soul’s true awareness is veiled by karma. Karma particles attach to the soul as a result of our actions, thoughts, and emotions, preventing full clarity of its infinite nature.
• When karma is shed through right conduct (ahimsa, truth, non-stealing, celibacy, non-attachment) and disciplined practice (deliberate self-discipline, penance, and purification), the soul reveals its pristine qualities.
• In Jain philosophy, there is no creator god who gives or takes away the soul’s essence; the bondage or release of the soul depends on the soul’s own actions and choices.

• Differences between Digambar and Shwetambar traditions:

- Both agree on the fundamental nature of jiva as pure, conscious, and infinitely capable of knowledge, perception, and bliss. - They differ in some doctrinal details about liberated souls (siddhas) and certain practices, but the core view of the jiva as an eternal, intelligent principle veiled by karma is shared.

• Path to realizing the true nature:

- Recognize that you are the jiva, separate from the body. - Stop new karma from attaching (non-violence, truth, non-possessiveness, celibacy, and renunciation where applicable). - Shed past karma through disciplined conduct and ascetic practices. - Attain liberation (moksha) when all karmas are exhausted, and the soul rests in its own pure, infinite nature.

If you’d like, I can present this with a short verse (sutra) and its direct meaning from Jain sources, or explain how this view contrasts with non-Jain philosophies.