ANEKANTAVADA (RELIGIOUS PLURALISM)  – which is explained as multiple viewpoints of the same entity as per the following explanation from the Jain concept

Jains contrast all attempts to proclaim absolute truth with andhagajanyāyah, which can be illustrated through the parable of the “blind men and an elephant“. In this story, each blind man felt a different part of an elephant (trunk, leg, ear, etc.). All the men claimed to understand and 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 Kevalis—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 Mahāvīra (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 or multiple viewpoints (an- “not”, eka- “one”, vada- “viewpoint”)”; it is roughly translated into English as “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—which clings too dogmatically to its own tenets, is committing an error based on its limited point of view.[5] The principle of anekāntavāda also influenced Mohandas Karamchand Gandhi to adopt principles of religious tolerance, ahiṃsā and satyagraha.[6]



philosophy  of cubism planes start introducing multiple , infinite spaces  which can be experienced in a space – time relationship , hence unfolding many spaces around you .as a result the childlike curiosity of trying to dissect or break a thing to know what is inside remains.



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