Is divorce allowed in jainism

The five great vows (Mahavratas) of Jainism are: 1. **Ahimsa (Non-violence)** – The cardinal principle of Jainism, extending compassion to all living beings in thought, word, and action. 2. **Satya (Truth)** – Devotion to truthfulness in all aspects of life. 3. **Achaurya/Asteya (Non-stealing)** – Refraining from taking what is not given. 4. **Brahmacharya (Celibacy/Chastity)** – Practicing sexual restraint and purity. 5. **Aparigraha (Non-attachment/Non-possession)** – Freedom from attachment to worldly objects and people. Among these, Ahimsa is considered the cornerstone of Jainism, described as "Ahimsa Parmo Dharma" (non-violence is the supreme religion). It is based on universal love and compassion, recognizing that all living beings are equal and have the right to exist. The entire lifestyle of Jain monks and laypeople emanates from these vows, with non-violence being the foremost principle that permeates all teachings and practices [2][3].

In Jainism, Shri Krishna is not regarded as a divine incarnation or a god in the Hindu sense, but rather as a figure from Jain history and mythology. Jainism does not believe in a creator God; instead, it reveres the 24 Tirthankaras (spiritual victors) who achieved liberation through their own efforts. Krishna is considered a great soul and a significant figure, but he is not worshipped as a supreme deity. The context provided focuses on the core Jain principles of non-violence (Ahimsa), non-absolutism (Anekāntavād), and non-possessiveness (Aparigraha), and the reverence for the Pancha Paramesthi (five supreme beings), which includes Arihantas, Siddhas, and others [Source 4][Source 5]. The sources do not detail Krishna's specific role or stories within Jainism. In general Jain tradition, Krishna is considered a Vasudeva (a heroic figure) and a cousin of the 22nd Tirthankara, Neminatha. He is depicted as a devout Jain who followed the principles of non-violence and eventually attained liberation (moksha) in his final life. Jain texts, such as the Harivamsa Purana, tell his story from a Jain perspective, emphasizing his eventual renunciation of worldly life and his spiritual progress. Unlike in Hinduism, where he is a central deity, in Jainism he is a secondary figure whose life illustrates the importance of spiritual striving and the ultimate goal of liberation for all souls.

Jainism does not support the death penalty. The religion's cardinal principle is *Ahimsa* (non-violence), which is considered the supreme religion and the cornerstone of Jainism [2]. Jain scriptures repeatedly state, "Do not injure, abuse, oppress, enslave, insult, torment, torture, or kill any creature or living being" [2]. According to Jainism, all living beings are equal, and no living being has the right to harm or kill any other living being, including animals, insects, and plants [2]. The philosophy holds that life is sacred irrespective of caste, color, creed, or nationality, and that not only physical injury but also mental injury should be avoided [1]. The Jain view is that violence is not only defined by actual harm but also by the intention to harm, absence of compassion, and ignorance [2]. Even thinking evil of someone is considered violence in Jainism [2]. The tradition emphasizes that "more weapons are in no way an effective answer to weapons" and that "fire cannot be put out by fire" [1]. Lord Mahavir declared that the path of Ahimsa remains unsurpassed, and that war neither profits the victor nor the vanquished [1]. While Jainism acknowledges that it is impossible to survive without killing some of the smallest living beings, it maintains that minimum killing should be the ideal, and it is more sinful to kill higher forms of life [1][2]. Therefore, the deliberate taking of a human life through capital punishment would be a direct violation of the core Jain principle of non-violence.

In Jainism, the ability to see one's past life is associated with the attainment of **Kevaljnän (omniscience)**, which is perfect and total knowledge. The Jinas (spiritual conquerors) who achieved this state have explained the reality of rebirth and past lives, as noted in the context: "Jinas who had Kevaljnän (omniscience) have explained that there is life after death" [1]. This omniscience is realized when a soul completely removes all Ghati karmas (the karmas that obscure knowledge and perception), leading to perfect knowledge, vision, and bliss [3]. More specifically, the ability to recall past lives is a spiritual power that develops as one progresses on the path of liberation. While the context emphasizes that all human beings have the potential to become a Jina through personal effort [2], the full and direct knowledge of past lives is typically attributed to those who have reached a very high spiritual state, such as **Arihantas** (those who have conquered inner passions and attained Kevaljnän) and **Tirthankaras** (the 24 spiritual leaders who re-establish the Jain order) [5]. These enlightened beings, having destroyed all destructive karmas, possess the omniscience that includes complete knowledge of all past, present, and future existences.

The knowledge base does not directly address the question of whether being gay is acceptable in Jainism. However, based on Jain principles, the tradition emphasizes non-violence (Ahimsa), non-absolutism (Anekantavada), and equality for all living beings [2][4]. Mahavir explicitly rejected discrimination based on gender and caste, teaching that spiritual progress is open to everyone regardless of social status [2]. Jainism also promotes the view that "all humanity is one" and discourages prejudice based on color, race, or nationality [2]. Additionally, in general: Jainism's core value of Anekantavada (many-sidedness) encourages respecting multiple perspectives, which can be interpreted as supporting acceptance of diverse identities. However, traditional Jain texts and monastic codes focus primarily on celibacy and detachment from worldly desires, and there is no explicit historical teaching on sexual orientation. Modern Jain organizations and leaders vary in their interpretations, with some emphasizing compassion and non-judgment toward all individuals, while others may hold more conservative views based on cultural norms.

Jainism does not attempt to "prove" the existence of a creator God; instead, it redefines the concept of God entirely. Jainism rejects the idea of a creator, protector, and destroyer of the universe, stating that the universe is eternal, self-existent, and self-regulated by its own cosmic laws [1][4]. The Jains argue that positing a creator God leads to an infinite regress—if God created the universe, who created God? Therefore, they conclude the universe itself is beginningless and endless, functioning without any divine intervention or planning [4][5]. For Jains, God is not a supernatural being but a human being who has attained perfect knowledge, omniscience, and liberation through personal effort [1]. These self-realized individuals, known as Jinas, Tirthankaras, Arihantas, or Siddhas, are considered Gods because they have conquered worldly passions like attachment and aversion (Raga and Dvesha) and freed themselves from the bondage of karma [2]. The "proof" of God's existence lies in the possibility of every soul achieving this state of liberation (Moksha), which is described as a state of infinite knowledge, perception, energy, and bliss [2]. Thus, Jainism is not atheistic—it believes in many Gods—but its Gods are perfected human beings, not cosmic creators [1].