However , anekāntavāda is not simply about syncretisation or compromise between competing ideas , as it is cooperatively about finding the hidden elements of shared truth between such ideas ( such as naturalism — relative to pantheism and sanctuary — although its basis in simplicity may be described with the scientific principle of Occam 's razor — whereas science is likewise paradoxical in nature — relative to nonviolence ) . 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 do not mean compromising or diluting ones own values and principles . On the contrary , it allow us to understand and be tolerant of conflicting and opposing views , while respectfully maintaining the validity of ones own view @-@ point . Hence , John Koller call 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 . Anne Vallely note that the epistemological respect for other viewpoints was put to practice when she was invited by Ācārya Tulsi , the head of the Terāpanthī order , to teach sadhvis the tenets of Christianity . Commenting on their adherence to ahiṃsā and anekāntavāda , she say :