Jainism and Buddhism are two of the most influential religious and philosophical traditions that originated in ancient India during the sixth century BCE. Both emerged as reform movements in response to the ritualistic practices, social inequalities, and rigid orthodoxy associated with the later Vedic tradition. While they share many ethical and philosophical principles, such as non-violence, renunciation, karma, and the pursuit of liberation, they differ significantly in their understanding of Reality and Liberation. Their respective concepts reflect distinct metaphysical assumptions and spiritual goals, making them unique systems of thought within the broader framework of Indian philosophy. The concept of Reality in Jainism is fundamentally pluralistic and realistic. Jain philosophy maintains that the universe is eternal and uncreated. It has no beginning or end and functions according to its own natural laws without the intervention of a creator God. Reality consists of six eternal substances or dravyas: soul (jiva), matter (pudgala), motion (dharma), rest (adharma), space (akasha), and time (kala). Among these, the distinction between jiva and ajiva is central. Jiva represents conscious, living beings endowed with knowledge, perception, and bliss in their pure state. Ajiva refers to non-living entities that lack consciousness. According to Jainism, every living being possesses an eternal soul that is inherently pure, omniscient, and blissful. However, due to the accumulation of karmic particles, the soul becomes bound to the cycle of birth and death. Karma in Jainism is conceived not merely as a moral principle but as a subtle material substance that physically attaches itself to the soul through actions, passions, and ignorance. Thus, the empirical existence of individuals reflects the interaction between the soul and karmic matter. An important feature of Jain metaphysics is Anekantavada, the doctrine of non-one-sidedness or manifold aspects of reality. It asserts that reality is complex and cannot be fully understood from a single perspective. Every object possesses multiple attributes, and different viewpoints reveal different aspects of truth. This doctrine promotes intellectual humility and tolerance by recognizing the partial validity of diverse viewpoints. Closely related is Syadvada, the theory of conditioned predication, which states that every judgment is true only under certain conditions or from a particular standpoint. In contrast, Buddhism presents a radically different understanding of Reality. The Buddha rejected speculation regarding eternal substances and emphasized practical insight into the nature of existence. According to Buddhism, reality is characterized by three universal marks: impermanence (Anicca), suffering (Dukkha), and non-self (Anatta). Everything in the phenomenal world is transient, constantly changing, and devoid of permanent essence. Clinging to impermanent phenomena inevitably leads to suffering. One of the most distinctive features of Buddhist philosophy is the doctrine of Anatta or non-self. Unlike Jainism, Buddhism denies the existence of an eternal, unchanging soul. What appears as an individual is merely a combination of five aggregates (Skandhas): form, sensation, perception, mental formations, and consciousness. These aggregates arise and cease according to conditions, creating the illusion of a permanent self. The belief in an enduring soul is regarded as ignorance, which sustains attachment and suffering. Another central Buddhist concept is Pratityasamutpada or Dependent Origination. It explains that all phenomena arise through interconnected causes and conditions. Nothing exists independently or permanently. Every event is conditioned by previous events, forming a continuous chain of causation. This doctrine