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Jain metaphysical doctrine, or the Jaina view of Reality. The Jains hold that Reality is manifold; each substance does have infinite qualities and modifications. According to them, each substance has a multi-faceted nature, consists of diverse forms and modes, of innumerable aspects. In this sense, the term can be correctly translated as 'the theory of manifoldness of reality'.
However, the term Anekāntavāda is also used for the Jaina philosophical method, which allows for reconciliation, integrations and synthesis of conflicting philosophic views. Jains argue that different philosophers, when they construct different philosophical systems, emphasize different 'standpoints'. They further point out that as long as we emphasize one aspect or standpoint., while being fully aware that this is only one out of many, equally viable standpoints, we employ a right philosophical method. But when we emphasize only one standpoint by excluding all others, we employ an incorrect philosophic method. The aim of Anekānta philosophy is to expose an incorrect philosophic method and isolate and identify the right philosophical method.
To use other words, Anekāntavāda is that method of philosophy, which recognizes all the philosophical theories to be the partially true expressions of reality (S.S. Divakara's SanmatiTarka). As every theory is true partially, and not exclusively, there is no perfect theory of reality. The perfect view of Reality will be obtained only by recognizing that our theory is one of the many theories that are equally (partially) true. In this sense, Anekantavāda advocates a sort of relativistic approach to reality and denies supremacy to any one view about reality.
Anekāntavāda as a Method:
In the light of the twofold exposition of Anekāntavāda viz. theory of multiple aspects of a substance and the other as the theory of non-exclusiveness of any theory/expression about reality, it is significant to see the relation of Anekantavāda to the doctrine of Tolerance.
In the first exposition, Anekāntavāda represents the metaphysical view of Jainism. In this sense, it is one of the many metaphysical theories, trying to reconcile the extremes of permanence and charge, one and many, but at the same time having its own limitations. In the second exposition, Anekantavāda stands for a meta-philosophical approach that vouches for a method, which allows for reconciliation, integration and synthesis of conflicting philosophical views.
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