 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 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 . Anne Vallely notes 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 says : 
 However , anekāntavāda <a href='negative_concord' title='1'><mark>is</mark></a> <a href='negative_concord' title='2'><mark>not</mark></a>simply about <a href='negative_concord' title='3'><mark>syncretisation</mark></a> or compromise between competing ideas , as it <a href='drop_aux' title='4'><mark>is</mark></a>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 <a href='null_genetive' title='5'><mark>'s</mark></a>razor — whereas science <a href='drop_aux' title='6'><mark>is</mark></a>likewise paradoxical in nature — relative to nonviolence ) . Anekāntavāda <a href='negative_concord' title='7'><mark>is</mark></a> <a href='negative_concord' title='8'><mark>not</mark></a>about denying the truth ; rather truth is acknowledged as an ultimate spiritual goal . For ordinary humans , it <a href='drop_aux' title='9'><mark>is</mark></a>an elusive goal , but they are still obliged to work towards its attainment . Anekāntavāda also <a href='uninflect' title='10'><mark>does</mark></a> not mean compromising or diluting ones own values and principles . On the contrary , it <a href='uninflect' title='11'><mark>allows</mark></a> us to understand and be tolerant of conflicting and opposing views , while respectfully maintaining the validity of ones own view @-@ point . Hence , John Koller <a href='uninflect' title='12'><mark>calls</mark></a> anekāntavāda as – " epistemological respect for view of others " . Anekāntavāda , thus , did not prevent <a href='None' title='13'><mark>the</mark></a>Jain <a href='negative_concord' title='14'><mark>thinkers</mark></a> from defending the truth and validity of their own doctrine while simultaneously respecting and understanding the rival doctrines . Anne Vallely <a href='uninflect' title='15'><mark>notes</mark></a> 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 <a href='uninflect' title='16'><mark>says</mark></a> : 
However , anekāntavāda ain't simply about no syncretisation or compromise between competing ideas , as it 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 b described with da scientific principle of Occam  razor — whereas science likewise paradoxical in nature — relative to nonviolence ) . Anekāntavāda ain't bout denying tdatruth ; rather truth is acknowledged as an ultimate spiritual goal . fa ordinary humans , it 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 thdaontrary , it allow us to understand and bbtolerant of conflicting and opposing views , while respectfully maintaining thedalidity of ones own view @-@ point . Hence , John Koller call anekāntavāda as – " epistemological respect for view of others " . Anekāntavāda , thus , did not prevent Jain no thinkers from defending the dath 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 :