Christ’s sovereignty is your conviction; I will not argue against your faith. You asked how Jain Dharma, especially ahimsa, makes sense in history, society, family, and salvation. I’ll simply present the Jain position, as Jain acharyas teach it, in clear terms.

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1. What ahimsa means in Jain Dharma (not just “sweeping bugs”)

In Jain tradition:

• Ahimsa = not injuring any living being in mind, speech, or body, as far as possible.
• It is the first of the five great vows (mahāvrata) for monks and nuns, and in smaller form for laypeople.

For monks/nuns:

• They practice extreme care: mouth‑cover, gentle walking, sweeping the path, etc.
• Their life-goal is only liberation of the soul (moksha), not ruling, politics, or national defense.

For householders (śrāvaks/śrāvikās):

• They live in society, have families, businesses, even positions of power.
• They take aṇu‑vratas (small vows) – practicing ahimsa as far as practical while maintaining worldly life.
• Jain texts allow:

- professions where lesser violence is minimized, - protection of self and others with minimum necessary injury, done without hatred, greed, or cruelty.

So Jain Dharma clearly distinguishes:

• Monastic ideal – total renunciation, no violence at any cost.
• Householder duty – reduce violence to the smallest possible level while fulfilling responsibilities.

Ahimsa, in our view, is not cowardice but inner discipline: restraining anger, cruelty, hatred, and unnecessary harm.

You can read more about Jain vows and ahimsa here

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2. Jain view on kingship, defense, and history

Historically, there have been Jain kings, generals, and ministers (e.g., some rulers in Karnataka, Gujarat, Rajasthan) who:

• Supported Jain monks and temples,
• Yet maintained armies and administration like other rulers of their time.

Jain scriptures describe:

• Chakravarti (universal emperors),
• Balabhadra, Vasudeva, Prativasudeva types of heroic figures,

who do engage in warfare. The text does not glorify killing, but uses these stories to show:

• Even mighty rulers are bound by karma,
• True greatness is in conquering anger, pride, deceit, greed, not in conquering territories.

So, from a Jain standpoint:

• Nations rise and fall because of collective karma and many causes,
• Military victory does not prove spiritual truth,

just as being crucified, persecuted, or conquered does not prove spiritual falsehood.

Jain Dharma does not teach that a state must be “defenseless.” It teaches that rulers and citizens should:

• Avoid aggression and cruelty,
• Use force only as last resort,
• Remember they are karmically responsible for every intentional injury.

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3. Jain Tirthankaras and the “Lamb of God”

You compared Tirthankaras to Christ. From the Jain side:

• Tirthankaras are not creators, not incarnations of God, not sacrificial saviors.
• They are perfected souls who have:

- Destroyed all karmas, - Attained kevala‑jnāna (infinite knowledge), - Established a “ford” (tīrtha) – a path out of rebirth for others through teaching.

They do not rule nations by sword or decree. Their “rule” is through dharma:

• Teaching non‑violence, self‑restraint, truth, non‑stealing, celibacy/chastity, non‑attachment.
• They are models, not masters in Jain understanding.

So for Jains:

• No one’s blood can wash another’s karma.
• Each soul must purify itself by right faith, right knowledge, and right conduct.

This is fundamentally different from the Christian idea of atonement. Jain Dharma does not accept vicarious punishment or substitution; it says:

• “I” am bound by my actions and intentions,
• No one else, however holy, can bear the fruits of my karma on my behalf.

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4. Karma, “works,” and liberation (moksha)

You criticized karma and self-effort as “mocking grace.” In Jain Dharma:

• Karma is a real, subtle material bondage that attaches to the soul due to passions and actions.
• Grace in the Jain sense is:

- The teaching, - The example, - The inspiration of Tirthankaras and great acharyas, which awakens the soul to its own pure nature.

But:

• No one “pardons” karma from outside; it must be exhausted or destroyed through:

- Pure conduct (non-violence, honesty, restraint), - Meditation, - Austerities, - Inner transformation.

Moksha is:

• Eternal existence of the soul in pure form,
• Infinite knowledge, perception, bliss, and energy,
• No rebirth, no body, no sorrow.

It is not a void or annihilation; the soul remains distinct, conscious, and eternally blissful.

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5. Family life vs. nudity and fasting

You mention nudity and “starvation” as glorifying flesh-mortification over family.

In Jain Dharma there are two complementary paths:

a) Path of the householder (gṛhastha)

• Marriage, children, business – all allowed and respected.
• Having children is not condemned; what is discouraged is:

- Attachment and violence arising from greed, ego, and sensual excess.

• Ideal householder:

- Protects and provides for family, - Gives charity, - Observes limited vows of non‑violence, truth, restraint, etc., - Supports monks and nuns.

So family life is honored, but it is not the ultimate goal; it is a step on the way to spiritual maturity.

b) Path of renunciation (saṃnyāsa)

• Monks/nuns renounce clothes (in Digambar) or wear simple white (Śvetāmbara),

renounce property, sex, and all possession.

• Fasting and austerities (tapas) are not for “self-harm” but for:

- Burning karmas, - Weakening passions, - Strengthening self-control, - Realizing that the body is temporary.

True tapas, according to Jain acharyas:

• Must be accompanied by right faith, humility, and inner peace.
• If done from pride, despair, or show, it brings bad karma, not liberation.

So:

• Jain Dharma does not say everyone must go naked or starve.
• It says some rare souls, at the peak of spiritual evolution, choose total renunciation.

Householders are not asked to imitate this literally; they are asked to purify their life gradually.

You can read more about different types of Jains (Digambar/Śvetāmbara, etc.) here

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6. Nations, races, and eternal identity

From the Jain viewpoint:

• Soul (jīva) is beginningless and endless,
• Takes birth in different:

- species (heavenly, human, animal, hellish), - castes, nations, families, - even different worlds (in the Jain cosmology).

Racial, national, and linguistic identities are:

• Temporary roles, shaped by karma,
• Not ultimate realities.

Moksha does not mean merging into an impersonal void. It means:

• Each liberated soul remains individually real and conscious,
• Without body and without rebirth,
• Beyond all social labels like “Indian/Greek, Jew/Gentile, white/brown” etc.

So Jain Dharma does not teach that “kin is dissolved into nothing.” It teaches that:

• Our true kinship is as souls,
• Earthly relations are meaningful but not eternal,
• Spiritual progress is individual, not based on nation or bloodline.

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7. On “idols,” “fables,” and supremacy claims

From the Jain lens:

• Images of Tirthankaras are not gods demanding sacrifice;

they are reminders of perfected souls whose qualities we try to cultivate.

• Worship is:

- Expression of devotion and gratitude, - A method to focus mind on virtues: non‑violence, truth, restraint, compassion, - Not a bargain for forgiveness of sins.

Jain Dharma does not claim that:

• “Because Jains conquered more land, Jainism is true,”

or

• “Because Jains suffered persecution, Jainism is false.”

For us:

• Truth of dharma is measured by:

- Does it reduce passions? - Does it reduce violence? - Does it lead to inner peace and liberation?

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8. Where this leaves disagreement

So, summarizing Jain answers to your key challenges:

1. National defense:

- Jain monks renounce all violence. - Jain laypeople may use limited force for protection, without hatred, accepting karmic responsibility. - Military or political victory is not proof of spiritual superiority.

1. Salvation:

- No blood atonement, no vicarious punishment. - Each soul must purify itself by right faith, knowledge, and conduct, with guidance of Tirthankaras.

1. Moksha:

- Eternal, conscious, individual existence of the soul, free from karma and rebirth, not a void.

1. Asceticism vs. family:

- Both paths exist. - Householders live ethically with family; ascetics renounce everything for full liberation. - Austerity is meaningful only when joined with non‑violence and right vision.

You confess “Christ is King.” From the Jain side, we do not affirm or deny Christian scripture; we simply follow what our Tirthankaras have taught as the path to stop violence, destroy karmas, and free the soul.

My role is only to state Jain Dharma clearly, without attacking your faith.