Key idea in Jainism:

• Each jiva (soul) has an intrinsic nature of infinite knowledge (jnan), infinite perception (darshan), and infinite bliss (anand or sukha). These are its natural, uncolored qualities when free from karmic bondage.

How these become perfect:

• Bondage by karma: In worldly existence, the jiva’s knowledge, perception, and bliss are limited by karma-formation (ashraya) and governs. Ordinary beings experience finite, contaminated knowledge and perception and only partial bliss.
• Purification process: By right faith, right knowledge, and right conduct (and the practice of austerities and ethical discipline in Jain path), one burns up or sheds karmic latency. As karmas diminish, the jiva’s natural capacities increasingly shine through.
• Kevala jnana (omniscience) and anant-darshan (infinite perception): When a jiva becomes free of all worldly karmas (in the Jain framework, the complete shedding of ganas/ghati karmas), it attains kevala jnana—perfect, infinite knowledge. Along with this, perception becomes infinite, and bliss becomes unconditioned.
• For liberated souls: The perfected state is described as having endless, unobstructed knowledge, perception, and bliss. In Jain texts, this is the true, unbounded nature of the jiva.

Important nuances:

• Digambaras vs. Shvetambaras: Both traditions affirm that the jiva’s pure nature is infinite knowledge, perception, and bliss, but they differ in enumerating and describing the exact karmic mechanisms, the path details, and the status of certain sages. In general, both agree that the ultimate goal is the shedding of all karma to realize the jiva’s pristine triad of qualities.
• Not all jivas achieve this in a single lifetime; progress is gradual as karma is purged. The Tirthankaras are described as having complete kevala jnana and anant-darshan at the moment of enlightenment, serving as perfect exemplars.

How to understand in simple terms:

• Imagine the jiva’s true nature as a pure lamp: in bondage, dust and smoke (karmas) cloud it, making knowledge and perception appear partial and happiness conditional. When the dust is cleaned away, the lamp shines with full light—unlimited knowing, seeing, and happiness.

If you’d like, I can share a concise Sanskrit verse or a traditional explanation from Jain scriptures that expresses this idea, and explain its arth (meaning) with respect to Digambara and Shvetambara viewpoints.