Here is a concise Jain view on karma burning and the qualities of a liberated soul, and how that contrasts with liberation ideas in other traditions.

Karma burning (samvara and nirjara)

• Karma is a subtle, external matter that binds the jiva (soul) to the cycle of birth and death. It is not fate or punishment from a deity; it is the result of our own vices (including thoughts, words, and deeds).
• The process of liberation begins with stopping new karmas from binding (samvara). This is achieved by right conduct, right knowledge, and right faith, and especially by practicing strict vows (non-violence, truth, non-attachment, celibacy, etc.), along with inner discipline like equanimity and austerities.
• Burning existing karma (nirjara) happens when purified actions and mental discipline gradually peel off the karmic matter that is already attached. This occurs through disciplined living, truthful speech, compassion, penance, and detachment from results.
• Over time, as karma is shed, the jiva’s impurities disappear and the soul’s true nature shines forth: infinite knowledge, perception, bliss, and energy become more unobstructed.
• Important note: in Jainism, freeing the soul is not achieved by worshiping a god or by grace alone; it is the outcome of one’s own right conduct and purification of the mind and body.

Qualities of a liberated soul (mukt jiva)

• Kevala jnana (infinite, unobstructed knowledge): the soul perceives all realities directly, without any obscuring karmic veil.
• Absolute bliss (ananda) and perfect perception (dhriti/virya): freedom from the fluctuations of karma yields steady, unconditioned happiness and composure.
• Infinite energy and non-violence: the liberated soul acts with limitless compassion and non-harm, since there is no karmic baggage to create unfavorable consequences.
• Freedom from rebirth: a liberated soul is no longer bound to the cycle of birth and death and resides in a state of eternal, peaceful existence.
• The state is described as full transcendence of worldly limitations, where the jiva experiences its own true nature—pure, perfect, and independent of external conditions.

Differences within Jain traditions

• Digambara and Śvetāmbara traditions both describe the path to liberation through right belief, knowledge, and conduct, and through shedding karma. The emphasis on practices, texts, or interpretations of specific sutras may differ slightly between these traditions, but the core karmic mechanism and the goal of kevala jnana remain the same.
• Some textual expressions or metaphors may vary, but both traditions affirm that liberation is achieved by the jiva’s own purification and removal of karmic particles.

Liberation in other traditions (contrast)

• Hinduism (various schools): many paths to liberation (moksha) involve realizing the true self (atman) and often the unity with or realization of Brahman. The framework can include devotion (bhakti), knowledge (jnana), and action (karma) within a theistic or non-theistic context. Liberation typically means freedom from samsara, but the metaphysical substrate—atman, Brahman, and the nature of the ultimate reality—differs from Jain non-theistic karma theory.
• Buddhism: liberation (nirvana) is freedom from suffering and the cessation of rebirth, achieved through removing craving, ignorance, and attachment via the Noble Eightfold Path. There is no eternal soul (anatta) in mainstream Buddhism, whereas Jainism posits an eternally distinct jiva that is bound by karma and can realize its own pure nature.
• Other traditions often frame liberation as union with a divine principle, extinction of desire, or enlightenment attained through insight or grace. Jain liberation emphasizes the soul’s own purification and the systematic shedding of karmic matter, with a strong emphasis on non-violence, strict ethics, and disciplined conduct as the path to freedom.

If you’d like, I can provide a concise, line-by-line articulation of key Jain sutras or verses that describe karma, bondage, and moksha, and I can note where Digambara and Śvetāmbara readings differ.