The Nyâya theory of erroneous perception: Anyathâ-Khyâti

Abstract

Indian Philosophical tradition which is ancient and traditional in nature has three components namely, Metaphysics, Epistemology and Ethics. It is interesting to note that all the orthodox (astika) systems are metaphysical in nature and see their ontological standpoint to explain their position with regard to concepts like, God, world and moksa. Though there is a difference in their approach it is an established fact that all the astika systems use metaphysics in order to explain their supreme truths. In other words, it can be said that Epistemology is used in order to prove the metaphysical presuppositions of each systems of Philosophy. Though various means of knowledge (pramânâ) is used in order to claim the metaphysical truth, there is no common agreement with the regard to the number of means or methods of valid knowledge. It varies from one to six. Some accept two, some three, some four and some five and some six. These means of valid knowledge are as follows: pratyaksa, anumana, upamana, sabda, arthapatti and anupalabdhi. But the uniqueness is that all the systems of Indian Philosophy accept perception (pratyaksa) as a means of valid knowledge. The main objective of this paper is to show how the Nyaya system of Philosophy has discussed the perceptual error (khyati).The word “khyati” means erroneous cognition or false apprehension. There are different khyatis mentioned in different schools of Indian Philosophy. They are as follows:Atma-khyati (Yogachara), Asat-khyati (Madhyamika), Akhyati (Prabhakara Mimamsa), Anyatha-khyati (Nyaya), Anirvaniya-khyati (Advaita), Sadasat-khyati (Sankhya), and Sat-khyati (Visisitadvaita). The anyatha-khyati of Nyaya is also known as “misapprehension”. The Nyâya theory of perceptual error is sometimes attributed to the Buddhists. But what the Buddhists had was a theory of perception – not a theory of erroneous perception. To counteract the Nyâya stance of objects existing independently of consciousness, Buddhists advanced two theories: vikalpa and apôha. But while contesting the Buddhists, the Nyâya and Mîmâmsâ fell unconsciously into the clutches of Advaita.