Anekantavada is one of the most important and fundamental doctrines of Jainism. It refers to the principles of pluralism and multiplicity of viewpoints, the notion that truth and reality are perceived differently from diverse points of view, and that no single point of view is the complete truth.

This is to contrast attempts to proclaim absolute truth with the parable of the “blind men and an elephant”. In this story, each blind man felt a different part of an elephant (trunk, leg, ear, etc.). All the men claimed to understand and explain the true appearance of the elephant, but could only partly succeed, due to their limited perspectives. This principle is more formally stated by observing that objects are infinite in their qualities and modes of existence, so they cannot be completely grasped in all aspects and manifestations by finite human perception. Consequently, no single, specific, human view can claim to represent absolute truth.

Anekantavada encourages its adherents to consider the views and beliefs of their rivals and opposing parties. Proponents of anekantavada apply this principle to religion and philosophy, reminding themselves that any religion or philosophy, even Jainism, which clings too dogmatically to its own tenets, is committing an error based on its limited point of view. The principle of anekantavada also influenced Mohandas Karamchand Gandhi to adopt principles of religious tolerance and satyagraha.

Some modern authors believe that Jain philosophy in general and anekantavada in particular can provide a solution to many problems facing the world. They claim that even the mounting ecological crisis is linked to adversarialism, because it arises from a false division between humanity and the rest of nature. Modern judicial systems, democracy, freedom of speech, and secularism all implicitly reflect an attitude of anekantavada.

It is believed that the Jain tradition with its emphasis on anekantavada is capable of solving religious intolerance, terrorism, wars, the depletion of natural resources, environmental degradation and many other problems. Referring to the 9/11 tragedy, John Koller believes that violence in society mainly exists due to faulty epistemology and metaphysics as well as faulty ethics. A failure to respect the life and views of others, rooted in dogmatic and mistaken knowledge and refusal to acknowledge the legitimate claims of different perspectives, leads to violent and destructive behavior.

Koller suggests that anekantavada has a larger role to play in the world peace. According to Koller, because anekantavada is designed to avoid one-sided errors, reconcile contradictory viewpoints, and accept the multiplicity and relativity of truth, the Jain philosophy is in a unique position to support dialogue and negotiations amongst various nations and peoples.

Some have cautioned against giving undue importance to non-violence as the basis of anekantavada. It is pointed out that Jain monks have used anekantavada as a debating weapon to silence critics and prove the validity of the Jain doctrine over others. This method of analysis becomes a fearsome weapon of philosophical polemic with which the doctrines of Hinduism and Buddhism can be pared down to their ideological bases of simple permanence and impermanence, respectively, and thus can be shown to be one-pointed and inadequate as the overall interpretations of reality which they purport to be. On the other hand, the many-sided approach is claimed by the Jains to be immune from criticism since it does not present itself as a philosophical or dogmatic view.