Bhogakarika is a Sanskrit text on Siddhanta Shaivism in 146 anusthubh verses. The author of Bhogakarika is Sadyojyoti, a disciple of Ugrajyoti. He is also called Khetaka, Khetapala and Siddhaguru. He was the first commentator on the Siddhanta Shaivagamas and the first to write a paddhati (procedure). He is quoted in Somananda’s Shivadrishti (9th century CE).
According to Shaivism, the fundamental categories are pati (Bhagavan),
pashu (living beings) and pashas (bondage). The method of liberation is through
charya, kriya, yoga and jnana. Bhoga or enjoyment is awareness of pain,
pleasure, etc. The instrument for the appearance of pleasure and its awareness
is tanu, karana, and bhuvana (the world consisting of five gross elements).
Bhagavan gives bhoga to a soul by the latter’s association
with kala and by its removal (moksha). The author says that this idea is clear
in Raurava Agama.
The instruments of bhoga are three-fold
- Vishesha (very particular or subtle body)
- Samanya (common like the world)
- Samanya Vishesha (common and particular)
Bhogakarika does not accept reflection of the soul in buddhi
as Samkhyas do. The text does not admit of sabda as a quality of akasha (as
Vaiseshikas do). The functions of the organs of sense, action, mind, intellect
are taken up.
The text classifies ahamkara, taijasa, baikarika and
bhautika. According to Shaivism, maya operates at two levels – at the level of
bondage and at final emancipation. At the former level, it is the cause of the
world and is called ashuddhamaya and a divine authority. Ananta is in charge of
its operation. Since Bhogakarika deals with creation, it speaks of ashuddhamaya
and not Shuddhamaya, which is at the higher level of Ishwaras (the intermediary
range between Shiv and the mundane universe). The word Siddhanta is accepted as
a yogarudha word, the conventional sense of the word capable of being derived
etymologically too. Hence the word ‘Siddhanta’, according to the commentator,
means the 28 agamas only.
The text is followed by Mokshakarika in 157 verses, wherein
other philosophers like Naiyayikas, Buddhists, Advaitins, etc., are criticized.
The Shaiva concepts of raga, tattva, kala, etc., are explained along with the concept
of liberation through the grace of Bhagavan.
Sadyojoti states at the end that the two ideas – bhoga and
moksha – were taught by the sage Ruru to Atreya and handed down traditionally.
There is also a commentary on Bhogakarika by
Aghorashivacharya.