Here is a simple Jain‑dharma based comparison. I’ll mainly speak from the Jain side and only define Vedānta to the extent needed.

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1. Status of the Vedas

Jainism

• Does not accept the Vedas as the ultimate or exclusive authority.
• True knowledge comes from kevaljñān (omniscience) of Tīrthankars and is preserved in Jain āgams/granths.

Vedānta

• Is a school inside Vedic tradition.
• Takes the Upaniṣads (part of the Vedas), Bhagavad Gītā, and Brahma‑sūtra as main scriptural authority.

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2. God / Ultimate Reality

Jainism

• No creator God who makes or controls the universe.
• The highest reality is the liberated soul (Siddha) – infinite knowledge, perception, bliss, and energy.
• Many perfect beings (Siddhas), not one single ruler‑God.
• Universe is beginningless and uncreated; it runs by its own natural laws and karma.

Vedānta (especially Advaita)

• Holds Brahman as the one ultimate reality.

- In Advaita, Brahman is non‑dual, without any real second thing.

• Some Vedānta schools (like Viśiṣṭādvaita, Dvaita) have a personal God (Īśvara) who is creator, ruler, and destroyer of the universe.

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3. Soul (Jīv) and World

Jainism

• Infinite number of distinct souls.
• Each soul is eternal and individual, never merges or loses its identity.
• Bondage is due to actual karmic matter attaching to the soul.
• Liberation = complete separation of soul from all karmas, soul remains an individual Siddha forever.

Vedānta

• Advaita Vedānta:

- Ultimately, only one reality (Brahman). - Individual self (jīva) and world are ultimately not different from Brahman; separateness is due to māyā/ignorance.

• Other Vedāntas (e.g., Dvaita):

- Souls are distinct from God and from each other, but always dependent on God, not absolutely independent like in Jainism.

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4. Cause and Creation of the Universe

Jainism

• No first creation, no creator.
• World (souls + matter + space + time + motion elements) is beginningless and endless, constantly changing through its own nature and karma.

Vedānta

• Generally accepts Īśvara/Brahman as the cause (material and/or efficient) of the universe.
• Universe often seen as creation, projection, or manifestation of Brahman, with cycles of creation and dissolution.

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5. Path to Liberation

Jainism

• Clear threefold path: Samyak Darśan, Samyak Jñān, Samyak Chāritra (right faith, right knowledge, right conduct).
• Non‑violence (ahiṁsā) in the highest sense, plus truth, non‑stealing, celibacy, non‑attachment.
• Strong emphasis on self‑effort (puruṣārtha): vows, tapas (austerities), carefulness in every action, and purity of mind.

Vedānta

• Emphasis on jñān (knowledge) of the Self/Brahman, often through śravaṇ–manan–nididhyāsan (listening, reflection, meditation).
• Bhakti (devotion) to God plays a big role in many Vedānta traditions.
• Ethics and duties (dharma) are important as preparation for knowledge, but central focus is on realizing Brahman or devotion to Īśvara.

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6. View of Reality and Logic

Jainism – Anekāntavāda & Syādvāda

• Reality is many‑sided (anekānt).
• Any statement is true from a certain viewpoint (syāt).
• Encourages intellectual humility and non‑one‑sidedness in philosophy.

Vedānta

• Non‑dual (Advaita) or qualified/non‑dual/dual (other schools) but does not use anekāntavāda.
• Tends to present one final standpoint (e.g., “everything is Brahman”) and explains others as lower/relative views.

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7. Ethics and Daily Practice

Jainism

• Very strong, detailed code of ahiṁsā in thought, word, and deed.
• Food habits (strict vegetarianism, often vegan/ahimsak), daily pratikraman, fasting, etc., directly tied to liberation through karmic purification.

Vedānta

• Also values ahiṁsā, truth, self‑control, etc., but not as minutely and universally extended (e.g., micro‑organisms) as in Jain practice.
• For many followers, primary stress is on God‑devotion or self‑inquiry, with ethics as supporting discipline.

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8. Digambar–Śvetāmbar Note

Differences between Digambar and Śvetāmbar traditions are inside Jainism (e.g., on dress of monks, some scriptures, some details of conduct). On the main points above (no creator‑God, many eternal souls, karma as real substance, anekāntavād, strong ahiṁsā), both Jain traditions are the same, and both clearly differ from Vedānta.

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In summary:

• Jainism = many eternal, independent souls + real karma‑bondage + no creator‑God + strong ahiṁsā and self‑effort + many‑sided logic.
• Vedānta = Veda‑based + Brahman/Īśvara as ultimate + world and jīva dependent on Brahman + liberation mainly by knowledge/devotion.

You can read a related explanation here