'Anekantavada'

Each one has certain limitations and cannot understand everything. Moreover, everybody is right in his own way as far as his understanding goes. Not all are bestowed with the same intelligence or capacity to understand. There is a beautiful exposition as regards "Understanding" in the Upanishat as quoted below. Poet Kuvempu used to say, "You will understand what i say when you grow up to my stature". Whatever Shankaracharya or Madhvacharya said may not have been properly understood since the followers did not grow up to their stature. There is every possibility that the followers of Buddha, Shankara, or Madhva have misunderstood and misrepresented the statements of their teacher. Hence, it is better to try to understand the times and nature of the people and then arrive at any conclusion. There will be no difference of opinion when we appreciate each and every thought for it is only a thought that impels us to think further; nobody need to stick to or hold on to the same old thoughts and ideas that do not fit into our times.
  "Each one is right in his own way according to his/her understanding". This is the 'anekantavada' of Mahavira. We should respect the right to express one's opinion however we dislike. This puts all arguments aside and paves way for an intellectual discussion. However, it should be understood that the subject matter of Atma, the Soul and Paramatman, the Super-Soul; the Atman and Brahman or the question of the jivatman merging in paramatman, atma-brahmaikyata, does not come under intellectual discussion. yatra vacho nivartante apraapta manasa saha | says the scriptures. The question about Atman is not for discussion. No words can express 'IT' or thoughts ever reach 'IT'. It, the Atman, is beyond the reach of our senses, mind, or buddhi to understand 'IT'. It, the Atman, is the core, the soul, of the substance. It is the same in all objects- caraachara, moving and non-moving. It is rather, the Creator, a manifest form of the supreme creator. Nobody can ever understand 'Atman' for, it is not 'an other' (an object) to know or understand. It is the 'Self of all' and, as such, it is 'one only' and 'nothing exists besides it'. One can see, touch, hear, smell, or know if it is 'an other'. When 'one only' exists there is no question of knowing anything called 'an other'. Our inability to understand these abstract issues keep us ignorant of our Self and, as jiva, we suffer in ignorance. The moment we realize the fact that all that we say- 'me', 'mine', and 'my' etc. like the body, mind, the objects i posses, my senses, buddhi, etc. are not 'I', the 'Self'. The curtain of ignorance drops and the jiva shines in its own Light when 'jnyanodaya' occurs to jiva. The cycle of birth and death ends when the jiva realizes its true nature. This is what is said to be the 'attainment' or attaining to the ultimate brahman. Our 'Understanding' should take us to Brahman.

 This is what the Upanishat says on 'Understanding'-

   'Understanding' is, verily, greater than meditation. Understanding makes one understand the Rk Veda, the Yajurveda, the Samaveda, the Atharvaveda as the fourth, the epics and the ancient lore as the fifth, the Veda of the Vedas, the rules of sacrifices by which the Manes are gratified, the science of numbers, the science of portents, the science of time, logic, ethics, etymology, Brahma-vidya, the science of elemental spirits, the science of weapons, astronomy, the science of serpents and the fine arts; heaven, earth, air, water, fire, gods, men, cattle, birds, herbs, trees; animals, together with worms, flies and ants; and also righteousness and unrighteousness, the true and the false, the good and the bad, the pleasant and the unpleasant, food and taste, this world and yonder world. Meditate on understanding.

    He who meditates on understanding as Brahman attains the worlds of understanding and knowledge and can, of his own free will, reach as far as understanding reaches-he who meditates on understanding as Brahman. Narada said: Venerable Sir, is there anything greater than understanding? Of course there is something greater than understanding. Please tell that to me, venerable Sir. [Sama Veda, Chan. Upa.,  VII, VII - Understanding as Brahman, 1-2]

 When one understands the True, only then does one declare the True. One who does not understand the True does not declare It. Only one who understands It declares the True. One must desire to understand this understanding. Venerable Sir, I desire to understand. [Sama Veda, Chan Upa VII, XVII - Truth depends upon Understanding, 1]

When one reflects, only then does one understand. One Who does not reflect does not understand. Only one who reflects understands. One must desire to understand this reflection. Venerable Sir, I desire to understand reflection. [Sama Veda, Chan Upa VII, XVIII - Understanding depends upon Reflection, 1]

When one has faith, only then does one reflect. One who does not have faith does not reflect. Only one who has faith reflects. One must desire to understand faith. Venerable Sir, I desire to understand faith. [Sama Veda, Chan Upa VII, XIX - Reflection depends upon Faith, 1]

When one is single-minded in one's devotion to the teacher, only then does one have faith. One who does not have single-mindedness does not have faith. Only one who has single-mindedness has faith. One must desire to understand single-mindedness. Venerable Sir, I desire to understand single-mindedness. [Sama Veda, Chan Upa VII, XX - Faith depends upon Single-Mindedness, 1].