
Many years ago the book Siddhartha was a huge revelation for me, and it led to many books written by Hemann Hesse that would forever change my way of looking at the world and myself. Steppenwolf, Narcissus and Goldmund, Demian, and The Glass Bead Game in particular are monuments towards self-critical thought, and the falling out of step with ones surroundings. I have never heard of Jain philosophy but am about to embark on another adventure down the road of self-discovery. I had already gained an interest in the Vedas. I do believe we are born with innate traits that we keep with us our whole lives, and no matter how hard one tries to deny those traits throughout life, they will always return in everything you are and do. The road to self-discovery I believe comes from the recognition, acknowledgment, and development of those innate traits, not through attempting to assimilate and be like others.
Anekāntavāda (Devanagari: अनेकान्तवाद) is one of the most important and basic 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.[1][2]
Jains contrast all attempts to proclaim absolute truth with adhgajanyāyah, which can be illustrated through the maxim of the "Blind Men and an Elephant". In this story, one blind man felt the trunk of an elephant, another the tusks, another the ears, another the tail. All the men claimed to explain the true appearance of the elephant, but could only partly succeed, due to their limited perspectives.[3] 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.[4] Consequently, no single, specific, human view can claim to represent absolute truth.
The origins of anekāntavāda can be traced back to the teachings of Māhavīra (599–527 BCE), the 24th Jain Tīrthankara. The dialectical concepts of syādvāda (conditioned viewpoints) and nayavāda (partial viewpoints) arose from anekāntavāda, providing it with more detailed logical structure and expression. The Sanskrit compound an-eka-anta-vāda literally means "doctrine of non-exclusivity"; it is translated into English as "scepticism"[5] or "non-absolutism". An-ekānta "uncertainty, non-exclusivity" is the opposite of ekānta (eka+anta) "exclusiveness, absoluteness, necessity" (or also "monotheistic doctrine").
Anekāntavāda encourages its adherents to consider the views and beliefs of their rivals and opposing parties. Proponents of anekāntavāda apply this principle to religion and philosophy, reminding themselves that any religion or philosophy, even Jainism, that clings too dogmatically to its own tenets, is committing an error based on its limited point of view.[6] The principle of anekāntavāda also influenced Mohandas Karamchand Gandhi to adopt principles of religious tolerance, ahimsā and satyagraha.[7]