From which the natures of (i) the Supreme-Being (Brahm) who is to be attained [Prāpya, प्राप्य], (ii) the Jiva who obtains [Prāpak प्रापक], (iii) the means for obtaining [Upāya उपाय], (iv) the fruits [Phal फल], and (v) the obstructions - anti [Virodhi विरोधी to aforementioned — these five are known is called Arthapañcakam (Artha [truth] of Pañcaka [five]).
These five truths should be known by everybody, by knowing which one knows eternal dharma of self and can tread on the right path towards the goal and become truly successful, therefore It is said it brings the quality of a true Vaishnava inside a seeker. Importance of Arthapañcaka is laid down in various scriptures. To learn this, an spiritual aspirant should take the shelter of a learned-qualified Guru.
अर्थपञ्चक-तत्त्वज्ञः पञ्चसंस्कार-संस्कृतः ।
नवभक्ति-समायुक्तो महाभागवतः स्मृतः ॥
(वृद्ध-हारीत स्मृति ५.२२७)
arthapañcaka-tattvajñaḥ pañca-saṃskāra-saṃskṛtaḥ ।
navabhakti-samāyuktō mahābhāgavataḥ smṛtaḥ ॥
(vṛddha-hārīta smṛti 5.227)
“Who knows Arthapañcaka truly, who is ornamented with five-samsakara, who is endowed with Navadhā-Bhakti (nine fold devotion), He is known as Mahābhāgavata devotee.”
तापादिपञ्चसंस्कारी नवेज्याकर्मकारकः ।
अर्थपञ्चकविद्विप्रो महाभागवतः स्मृतः ॥
(पद्म-पुराण ६.२५३.२७)
tāpādi-pañca-saṁskārī navējyā-karma-kārakaḥ ।
arthapañcakavidviprō mahābhāgavataḥ smṛtaḥ ॥
(padma-purāṇa 6.253.27)
“One who is ornamented with Five Saṁskāras*, who does nine folds Bhakti of Bhagavān, who knows Artha-pañcaka truly, such a twice-born is called Mahā-bhāgavata devotee.”
Five Saṁskār* : Bhagavad Śrī Rāmānandācārya says about Five Saṁskār in Śrī Vaiṣṇava-matābja-bhāskar, they are — “Having ornamented by Guru with (i) marks of divine emblems [bow and arrow] of Bhagavān, (ii) Urdhvapundra-Tilaka, (iii) the Vedic name - the name which appears (heard) in Shruti (vaidic-scriptures), (iv) mala - the necklace of Tulasi beads (+lotus stem), and (v) the divine-mantra.”
Navadhā-Bhakti is told by Bhagavān Śrī Rāma to Shabari in Śrī Rāmacaritamānas and Śrī Adhyātma Rāmāyaṇa in detail.
Artha-pañcaka is described by all the Vedas, Itihāsa, and Purāṇas etc, therefore it is necessary to learn it Tattvatah.
Five Truths or Principles in Vishishṭādvaita Vaiṣṇavism —
1. Sva-svarūpa — the Svarūpa [nature] of real-self [i.e. Ātmā / Soul].
Āтмā, the very form of consciousnesses, which is present in the living-beings as their indestructible real-self, therefore different from their destructible gross and subtle body.
अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे ॥
(कठोपनिषद् १.२.१८, गीता २.२०)
ajo nityaḥ śāśvato'yaṁ purāṇo na hanyate hanyamāne śarīre॥
(Kaṭha Upaniṣad 1.2.18, Gita 2.20)
"Āтма̄ is unborn, eternal, ever-existing and primeval. It is not slain when the body is slain."
Āтма̄ is Akshara (unperishable, indestructible [consciousnesses]).
2. Para-svarūpa — the Svarūpa [nature] of the supreme soul
The Supreme-Being (Rām), whose parts and parcels are all individual Ātmā-s.
“RĀM = R (Supreme Personality of Godhead, Rām) + Ā (Sītā) + M (Jiva, the individual Ātmā)”
All the individual Ātmās belong to him, Śrī Rāma alone. This sense of belonging (being his eternal part and parcel) is the cause of natural love towards him, therefore, He, the original Personality of Godhead, Śrī Rāma is the subject of love, adoration or worship for all Ātmā̄-s.
3. Puruṣārtha-svarūpa — the Svarūpa (nature and form) of the goal or fruit
4. Upāya-svarūpa — The Svarūpa (nature and form) of the Means [Upāya] (to attain the goal)
5. Virōdhī-svarūpa — The Svarūpa (nature and form) of the anti or opposite [Virōdhī] to these.
Each of aforementioned five are further classfied into five.
(1) Sva-svarūpa — Nature of real-Self (The understanding of the nature of oneself)
1. Nitya — the ever-Free from material-bondage (Eternally released souls)
2. Mukta — the Freed souls (Released souls) from material-bondage
3. Baddha — the Bound (Souls bound in Saṁsāra)
4. Kevala — the Isolate or the Aloof-Souls (free from material-bondage, which is beyond Saṁsāra, in the state called Kaivalya-moksha in the spiritual
world, however in the outer-circle of Param-Padam divine Ayodhyā)
5. Mumukshu — the Would-be Free (Souls desirous of liberation).
(2). Para-svarūpa – Nature of God (The understanding of the essential form of the Supreme)
1.Para — the eternal-primeval supreme in Nitya-Ayodhyā (Vishnoh-Paramam-Padam)
2. Vyūha — the quadruple manifestations of supreme
3. Vibhava — the many incarnations
4. Antaryāmī — the Inner indwelling soul of all souls
5. Archā — the deity, image (of Bhagavān).
(3) Purushārtha-svarūpa – Nature of Goal (The understanding of the essential form of the goals of man)
1. Dharma — Duty, righteousness, religiosity
2. Artha — Wealth (Prosperity)
3. Kāma — Joys
4. Ātmānubhava — the Soul-bliss (the bliss from the realisation of the inner-self[Ātmā])
5. Bhagavad-anubhava — The God-bliss (the bliss the from realisation of God[Parmātmā])
(4). Upāya-svarūpa — Nature of Means (The understanding of the essential form of the means)
1. Karma — religious Acts
2. Jñāna — right-Knowledge
3. Bhakti — Devotional-Love
4. Prapatti — Surrender
5. Ācāryābhimāna — Taking pride in the Mediator (Acharya [Guru])
(5). Virodhī-svarūpa — Nature of obstructions (The understanding of the essential nature of the obstructions)
1. Svarūpa-virodhī — Anti-Soul (Improper understanding of one's own nature)
2. Paratva-virodhī — Anti-God (Improper understanding of the Supreme)
3. Purushārtha virodhī — Anti-Goal (Seeking the goal with the motive of self-interest)
4. Upāya-virodhī — Anti-Means (Not having strong faith in the means [guru, mantra, Bhagavān])
5. Prāpti-virodhī — Anti-fruit (Erring against the Lord or Ācārya [Guru] or Bhāgavat Lord's devotees, and not repenting for this act [the offenses committed against them])
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