Here’s a simple, Jain-focused comparison between Jainism and Vedanta.

• Core reality

- Jainism: Jiva (souls) and Ajiva (non-soul stuff) real; every soul is potentially free and bound by Karma. - Vedanta (general): Often centers on Atman (the self) and Brahman (universal ultimate reality); liberation is realizing the oneness of Atman and Brahman (in many streams, this means the individual self merges with or realizes its identity with the absolute).

• Ultimate goal

- Jainism: Moksha means the soul is freed from all Karma and cycle of birth-death; perfect conduct and right knowledge remove karmic bondage. - Vedanta: Moksha/liberation means realizing true nature of the self as pure consciousness; often described as non-dual realization of Brahman.

• View of the world and creator

- Jainism: Non-theistic or agnostic about a creator God; cosmic order is driven by karma and the individual’s actions; no creator who arbitrarily grants liberation. - Vedanta: Varies by tradition; some schools (Advaita) teach non-dual Brahman as the ultimate reality; others (Vishishtadvaita, Dvaita) incorporate a personal god or divine beings as part of the spiritual framework.

• Karma and ethics

- Jainism: Karma is a material substance that physically attaches to the soul; ethics (especially ahimsa) are central because actions literally affect karma. - Vedanta: Karma is a law of cause and effect but is often discussed in the context of qualified action and renunciation; ethics exist but the emphasis is sometimes onjnana (knowledge) and bhakti (devotion) as means to realization.

• Path and practice

- Jainism: Path of right conduct (samyak orah), right view, and right knowledge; strict vows (ahimsa, satya, asteya, brahmacharya, aparigraha) and may include intense ascetic practices; emphasis on anekantavada (many-sided truth) and syadvada (expressing conditional truth). - Vedanta: Path depends on tradition—jnana (knowledge), bhakti (devotion), karma (action), or a mix; emphasis on self-inquiry, scriptural study, meditation, and devotion to a personal or impersonal absolute.

• Epistemology

- Jainism: Knowledge is classified (aparoksha/… as per Jain texts) and requires careful pruning of perception, inference, and demonstration; emphasis on direct experience and disciplined reasoning about truth. - Vedanta: Knowledge of the self and Brahman is often gained through scriptural revelation (shruti), guru-shisha tradition, and internal reflection; emphasis on direct experiential realization.

• Scriptural authority

- Jainism: Jain Agamas and canonical literature (in Digambara and Śvetāmbara traditions) outline philosophy, ethics, and practice. - Vedanta: Upanishads, Brahma Sutras, and Bhagavad Gita (the Prasthanatrayi) define major Vedantic schools; diverse commentaries explain non-dualism, qualified non-dualism, etc.

If you’d like, I can share brief points from specific Jain scriptures (e.g., anekantavada or the five mahavratas) or contrast them with a particular Vedantic school.