Jain Dharma does not talk about “guns” specifically (they did not exist then), but it is very clear and strict about all weapons and killing.

Core principle: Ahimsa (non‑violence)

• For Jains, intentionally harming or killing any living being is himsā and brings serious bad karma.
• This includes doing violence:

- yourself, - through others, - or even approving/encouraging it.

A gun is a powerful instrument of killing, so keeping, enjoying, or planning to use it goes against the spirit of ahimsa.

Monks and nuns

• For sadhus/sadhvīs (Digambar and Śvetāmbara both):

- Absolutely no weapons. - They may not defend themselves violently, so gun ownership is completely against their mahāvratas.

Lay Jains (householders)

Jain śāstra allows some limited, unavoidable violence in daily life (for livelihood, self‑defence, etc.), but:

• Professions and tools whose main purpose is to hurt or kill are strongly discouraged.
• A gun kept with the idea:

- “I may need to shoot someone,” or - “I like weapons / hunting / target shooting with live animals” is not in line with Jain ethics.

• Even in self‑defence, Jain teaching is:

- Use the least violent means possible, - Only as a last resort, - Without hatred or revenge, - And repent (pratikraman) afterwards because karma is still bound.

So, practically:

• Hunting, sport‑shooting animals, or keeping guns out of fear, anger, or pride is clearly against Jain values.
• If protection is a concern, a Jain is encouraged to:

- Strengthen non‑violent protections first (locks, community, alarms, etc.), - Avoid weapons designed to kill, as far as possible.

Digambar and Śvetāmbara views

• Both traditions agree:

- Ahimsa is highest, - Deliberate killing is wrong, - Weapons and violent professions are to be avoided.

• There is no major doctrinal difference here; only some practical strictness may vary family to family.

In essence: A Jain seeking to live according to Dharma will avoid owning guns, especially for any purpose that involves or enjoys violence, and will choose the most non‑violent forms of security and self‑protection available.