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Jainas perfected the system of Hindus or any other creed. The following from the Encyclopaedia of Religion and Ethics (Vol. VII. p. 472) contains a sufficient refutation of all such notions:
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Jain Education International
APPENDIX.
"A question must now be answered which will present itself to every critical reader, viz. Is the Karma theory as explained above an original and integral part of the Jaina system? It seems so abstruse and highly artificial that one would readily believe it a later developed metaphysical doctrine which was grafted on an originally religious system based on animistic notions and intent on sparing all living beings. But such a hypothesis would be in conflict with the fact that this karma-theory, if not in all details, certainly in the main outlines, is acknowledged in the oldest parts of the canon and presupposed by many expressions and technical terms occurring in them. Nor can we assume that in this regard the canonical books represent a later dogmatic development for the following reason: the terms ásrava, saṁvara, nirjara, etc., can be understood only on the supposition that karma is a kind of subtle matter flowing or pouring into the soul (âsrava), that this influx can be stopped or its inlets covered (samvara), and that the karma-matter received into the soul is consumed or digested, as it were, by it (nirjarâ). The Jains understand these terms in their literal meaning, and use them in explaining the way of salvation (the samvara of the asravas and the nirjará lead to moksa). Now these terms are as old as Jainism. For the Buddhists have borrowed from it the most significant term asravo; they use it in very much the same sense as the Jains, but not in its literal meaning, since they do not regard the karma as subtle matter, and deny the existence of a soul into which the karma could have an 'influx.' Instead of samvara they say âsavakkhaya (asravakṣaya), 'destruction of the asravas,' and identify it with magga (marga, 'path'). It is obvious that with them ásrava has lost its literal meaning, and that, therefore, they must have borrowed this term from a sect where it had retained its original significance, or, in other words, from the Jains. The Buddhists also use the term samvara, e.g., silasamvara, restraint under the moral law,' and the participle samvuta, controlled,' words which are not used in this sense by Brahmanical writers, and therefore are most probably adopted from Jainism, where in their
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