 Syādvāda ( Sanskrit : स ् याद ् वाद ) is the theory of conditioned predication , which provides an expression to anekānta by recommending that every phrase or statement be expressed in the optative mood ( the equivalent of the subjunctive mood in Latin and other Indo @-@ European languages ) , i.e. generally by prefacing each sentence with the verb syāt , the third person singular optative of the Sanskrit verb as , " to be " . ( In Sanskrit , syāt becomes syān when followed by an " n " , and syād when followed by a non @-@ nasal voiced consonant or vowel . ) According to Jain texts , a thing or object of knowledge has infinite characters ( i.e. , it is anekāntātmaka ) ; each character can be analysed and grasped individually . Each individual character is called a naya . Jains asserts that a naya reveals only a part of the totality , and should not be mistaken for the whole . A synthesis of different viewpoints is said to be achieved by the doctrine of conditional predications ( syādvāda ) wherein every viewpoint is able to retain its relative importance . Highlighting the indispensability of syādvāda , Acharya Samantabhadra asserts : 
 Syādvāda ( Sanskrit : स ् याद ् वाद ) <a href='drop_aux' title='1'><mark>is</mark></a>the theory of conditioned predication , which <a href='uninflect' title='2'><mark>provides</mark></a> an expression to anekānta by recommending that every phrase or statement be expressed in the optative mood ( the equivalent of the subjunctive mood in Latin and other Indo @-@ European languages ) , i.e. generally by prefacing each sentence with the verb syāt , the third person singular optative of the Sanskrit verb as , " to be " . ( In Sanskrit , syāt <a href='uninflect' title='3'><mark>becomes</mark></a> syān when followed by an " n " , and syād when followed by a non @-@ nasal voiced consonant or vowel . ) According to Jain texts , a thing or object of knowledge <a href='uninflect' title='4'><mark>has</mark></a> infinite characters ( i.e. , it <a href='drop_aux' title='5'><mark>is</mark></a>anekāntātmaka ) ; each character can be analysed and grasped individually . Each individual character is called a naya . Jains <a href='uninflect' title='6'><mark>asserts</mark></a> that a naya <a href='uninflect' title='7'><mark>reveals</mark></a> only a part of the totality , and should not be mistaken for <a href='None' title='8'><mark>the</mark></a><a href='negative_concord' title='9'><mark>whole</mark></a> . A synthesis of different viewpoints is said to be achieved by the doctrine of conditional predications ( syādvāda ) wherein every viewpoint is able to retain its relative importance . Highlighting the indispensability of syādvāda , Acharya Samantabhadra <a href='uninflect' title='10'><mark>asserts</mark></a> : 
Syādvāda ( Sanskrit : स ् याद ् वाद ) the theory of conditioned predication , which provide an expression to anekānta by recommending dat every phrase or statement be expressed in da optative mood ( the equivalent of tdasubjunctive mood in Latin and other Indo @-@ European languages ) , i.e. generally by prefacing each sentence with the verb syāt , thdahird person singular optative of the Sanskrit verb as , " to b " . ( In Sanskrit , syāt become syān when followed by an " n " , and syād when followed by a non @-@ nasal voiced consonant or vowel . ) According to Jain texts , a thing or object of knowledge have infinite characters ( i.e. , it anekāntātmaka ) ; each character can be analysed and grasped individually . Each individual character is called a naya . Jains assert tdata naya reveal only a part of the totality , and should not be mistaken for no whole . A synthesis of different viewpoints is said to be achieved by thedactrine of conditional predications ( syādvāda ) wherein every viewpoint is able to retain its relative importance . Highlighting the indispensability of syādvāda , Acharya Samantabhadra assert :