Verse 1.5 - Avoid deviation from established conventions

Sanskrit text, Unicode transliteration and English translation of Tattvartha sūtra 1.5:

नामस्थापनाद्रव्यभावतस्तन्न्यासः ॥ १.५ ॥

nāmasthāpanādravyabhāvatastannyāsaḥ || 1.5 ||

These are installed–nyāsa or nikṣepa–(in four ways) by name–nāma, representation–sthāpanā, substance and its potentiality–dravya, and actual state–bhāva. (5)

Hindi Anvayarth:

अन्वयार्थ: [नामस्थापनाद्रव्यभावतः] नाम, स्थापना, द्रव्य और भाव से [तत्न्यासः] उन सात तत्त्वों तथा सम्यग्दर्शनादि का लोक व्यवहार होता है।

Anvayartha: [namasthapanadravyabhavatah] nama, sthapana, dravya aura bhava se [tatnyasah] una sata tattvom tatha samyagdarshanadi ka loka vyavahara hota hai |

Explanation in English from Ācārya Pūjyapāda’s Sarvārthasiddhi:

This sūtra is intended to avoid deviation from established conventions while referring to terms like right faith and soul, mentioned earlier.

Giving a name to an object, irrespective of its qualities, for the sake of social adentity is naming–nāma. Establishing objects in things made of wood, clay, painting, dice, etc.–‘this is that’–is representation–sthāpanā . That, which will be attained by qualities or which will attain qualities, is a substance–dravya. The substance characterized by its present mode (paryāya) is its actual state–bhāva. To explain, the substance of the soul (jīva) is installed in four ways as soul-name (nāma-jīva), soul-representation (sthāpanā-jīva), soul-substance (dravya-jīva) and soul-state (bhāva-jīva). To call something the soul (jīva) irrespective of its qualities is soul-name (nāma-jīva). Representing the soul (jīva) through dice, etc.–as a living being or as a man–is soul-representation (sthāpanā-jīva). Soul-substance (dravya-jīva) is of two kinds: āgama dravya-jīva and noāgama dravya-jīva.

The being who is proficient in, but not attending to, the Scripture dealing with the souls or the human-souls is āgama dravya-jīva. Noāgama dravya-jīva is of three kinds: the body of the knower (jñāyaka-śarīra), potential (bhāvī) and distinct from these two. Soul-state (bhāva-jīva) is of two kinds, āgama bhāva-jīva and noāgama bhāva-jīva. The soul well-versed in the Scripture dealing with the souls or the human-souls and attending to these is the āgama bhāva-jīva. The soul taking the mode of a living being or the mode of a human being is the noāgama bhāva-jīva.

Installation of the other substances, non-soul (ajīva), etc., must be interpreted similarly in the above mentioned four ways. Of what use is this? It is intended to establish what is desirable and refute what is irrelevant or unsuitable. Now, what is the purport of the word ‘tad’–‘that’? It is intended to include both, right faith, etc., and the soul, etc., mentioned in earlier sūtra(s).