Some of the properties that are commonly used in
 naiyAyika literature are those that correspond to
 the terms sAdhya, hetu, pakshha, adhikaraNa (locus), vishhayin
 (knowledge), vishhaya (content of knowledge), visheshhya
 (qualificand), visheshhaNa (qualifier), prakAra (chief qualifier),
 etc.

 The abstract properties or relational abstracts of these
 are formed by simply adding the suffix, "tva" or "tA" to
 each term. For example, one may write sAdhyatva to mean
 "the property of being a sAdhya" or "sAdhya-ness", hetutva
 or "the property of being a hetu" or "hetu-ness", etc.

 A sentence of the form, parvato vahnimAn.h, "the mountain
 (parvata) has fire (vahni)", can be first rewritten as parvato
 vahnyadhikaraNam.h, "the mountain is a locus or substratum of
 fire". This is then analyzed by the naiyAyika as follows:

 parvata-nishhTha-adhikaraNatA sA vahni-nirUpitA |

 The adhikaraNatA resident in parvata is described by vahni.

 Or

 parvata-nishhTha-adhikaraNatA sA vahni-nishhThAdheyatA nirUpitA |

 The adhikaraNatA resident in parvata is described by the
 AdheyatA (superstratum-ness) resident in fire.

 The most characteristic terms of navya-nyAya are
 "avachchhedaka" (limitor) and "avachchhinna" (limited).
 These terms are used in the context of relational abstracts or
 abstract properties. An entity, such as a pot (ghaTa), is said to
 be qualified by a qualifier, but a relational abstract is said
 to be limited by a limitor.

 Let us take the same sentence, parvato vahnimAn, "the mountain
 has fire." Here, the mountain is a substratum (adhikaraNa) of
 fire which is the superstratum (Adheya). The adhikaraNatA in
 parvata is described by vahni (fire), but this adhikaraNatA is
 said to be limited (avachchhinna) by parvatatva. Similarly, the
 AdheyatA in vahni (fire) is said to be described by parvata but
 this AdheyatA is said to be limited (avachchhinna) by vahnitva
 or fire-ness.

 So a navya-naiyAyika would write:

 parvata-nishhTha-adhikaraNatA sA vahni-nirUpita-parvatatva-
 avachchhinna-adhikaraNatA, vahni-nishhThAdheyatA sA
 parvata-nirUpita-vahnitva-avachchhinnAdheyatA |

 The adhikaraNatA in mountain is described by fire and limited
 by parvatatva (mountain-ness), and the AdheyatA in fire is
 described by mountain and limited by vahnitva (fire-ness).

 A generic relational abstract may also be limited. In the
 sentence, "a stick is the instrumental cause of a pot",
 daNDo nimitta-kAraNaM ghatasya, the assertion is not with
 respect to a specific pot and stick. The assertion is generally
 about all sticks and pots.

 So the naiyAyika writes:

 daNDatvaM ghaTa-nirUpita-nimitta-kAraNatva-avachchhedakam.h |

 Stick-ness is the limitor of instrumental-cause-ness described
 by pot.

 Anand