What does Jainism say about civil duties such as voting and in the USA serving on jury duty

Applying Jain scriptural principles to jury duty involves balancing the core vow of nonviolence (Ahimsā) with the householder's allowance for "defensive violence" in protecting society. Jainism permits a layperson to participate in necessary violence in defense of one's life, family, society, and country, provided it is done with complete detachment and minimal harm [3][5]. Serving on a jury can fall under this defensive category, as it upholds justice and societal order. However, the vow of truthfulness (Satya Anuvrata) is central: you must avoid giving false evidence and must not lie, cheat, or misrepresent facts [3][5]. If the truth could harm others or hurt their feelings, the scriptures advise remaining silent rather than speaking [3][5]. Practically, this means you should serve honestly and impartially, weighing evidence carefully and avoiding any intentional harm through false testimony. The principle of Anekāntavād (non-absolutism) encourages you to consider multiple viewpoints before reaching a verdict, rather than clinging to a single rigid perspective [1]. Additionally, the emphasis on free will and choosing your response to any situation [4] supports approaching jury duty with equanimity, compassion, and a focus on the soul's true nature rather than anger or blame. If a case involves unavoidable violence, you may participate as long as you maintain detachment and minimize harm, recognizing that some occupational and civic duties inherently involve such challenges [3][5].

The Dashavaikalik Sutra's seventh chapter (Suvakkasuddhi) provides specific rules for ascetics about what not to say. An ascetic should never comment on a householder's business dealings with statements like "this is the best," "this is very costly," "this is unique," "this has no parallel," "this is not for sale," or "this is a dirty thing" [1]. Similarly, they should not praise or criticize trades, such as saying "you did well to buy this cheaply" or "good that you sold this at a profit" — in fact, ascetics have no right to discuss business at all since commerce is completely prohibited for them [1][3]. The sutra also prohibits commenting on mundane activities, such as praising a house construction, the cooking of medicated oil, or the cutting of a forest, nor should they express relief at a rogue's misfortune or death [2]. Ascetics must not give orders to householders like "sit here," "come here," "do this," "go to sleep," or "go away" [3]. They should not make conclusive statements about past, present, or future facts when uncertain or doubtful — only when knowledge is free of doubt may they say "it certainly is like this" [5]. They should also avoid provocative words during wars between gods, humans, or animals, and not wish for weather changes or relief from suffering [3].

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.

Based on the provided context, the question of divorce in Jainism is not directly addressed. The sources focus on core Jain principles like non-violence (Ahimsa), non-possessiveness (Aparigraha), and multiplicity of viewpoints (Anekantavada), as well as the importance of celibacy and renunciation for spiritual advancement [1][3][5]. One source notes that the Jain Agamas (scriptures) do not refer to the institution of marriage at all, as the religion's focus is predominantly on the path of renunciation for monks and nuns [3]. Since the context does not cover divorce, here is a general answer: Jainism does not have a central authority or a single scriptural text that explicitly prohibits or permits divorce. In practice, Jainism is generally conservative regarding marriage, which is considered a sacred commitment. However, because Jainism emphasizes the householder's path (Shravak/Shravika) alongside the monastic path, divorce is not categorically forbidden for laypeople. In modern times, Jains typically follow the civil marriage and divorce laws of their respective countries, and divorce is accepted as a practical solution in irreconcilable situations, though it is not encouraged. The primary ethical considerations would be to handle the matter with honesty, non-violence, and minimal harm to all parties involved, in line with Jain ethical principles.

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.