Anekāntavāda 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 adhgajanyāyah, which can be illustrated through 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. According to the Jains, only the Kevalins—the omniscient beings—can comprehend objects in all aspects and manifestations; others are only capable of partial knowledge. Consequently, no single, specific, human view can claim to represent absolute truth.

However, anekāntavāda is simply not about syncretisation or compromise between competing ideas, as it is about finding the hidden elements of shared truth between such ideas. Anekāntavāda is not about denying the truth; rather truth is acknowledged as an ultimate spiritual goal. For ordinary humans, it is an elusive goal, but they are still obliged to work towards its attainment. Anekāntavāda also does not mean compromising or diluting ones own values and principles. On the contrary, it allows us to understand and be tolerant of conflicting and opposing views, while respectfully maintaining the validity of ones own view-point. Hence, John Koller calls anekāntavāda as – “epistemological respect for view of others”. Anekāntavāda, thus, did not prevent the Jain thinkers from defending the truth and validity of their own doctrine while simultaneously respecting and understanding the rival doctrines.

Anekāntavāda is also different from moral relativism. It does not mean conceding that all arguments and all views are equal, but rather logic and evidence determine which views are true, in what respect and to what extent. While employing anekāntavāda, the 17th century philosopher monk, Yaśovijaya also cautions against anābhigrahika (indiscriminate attachment to all views as being true), which is effectively a kind of misconceived relativism. Jains thus consider anekāntavāda as a positive concept corresponding to religious pluralism that transcends monism and dualism, implying a sophisticated conception of a complex reality. It does not merely involve rejection of partisanship, but reflects a positive spirit of reconciliation of opposite views. However, it is argued that pluralism often degenerates to some form of moral relativism or religious exclusivism. According to Anne Vallely, anekānta is a way out of this epistemological quagmire, as it makes a genuinely pluralistic view possible without lapsing into extreme moral relativism or exclusivity.