Khyativada, or the Theory of Error, is an important concept within Indian philosophy, particularly within the Mimamsa school, a school of orthodox Hindu philosophy that focuses on the interpretation of the Vedas.

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This theory addresses the nature of error and the process of correcting misconceptions in the realm of cognition. Two significant sub-schools within Mimamsa, associated with Kumarila Bhatta and Prabhakara Mishra, respectively, have distinct views on Khyativada.

Kumarila Bhatta’s Khyativada:

1. Adherence to Perceptual Realism:

Kumarila Bhatta emphasizes perceptual realism, asserting that perception directly reveals the external world as it is. He maintains that erroneous cognitions, or errors, arise not from perception itself but from the incorrect interpretation or superimposition of concepts on the perceived objects.

2. Two Types of Error:

Kumarila identifies two main types of error: Pratyaksha Khyati (perceptual error) and Anumana Khyati (inferential error). Pratyaksha Khyati occurs when one mistakenly attributes a property to an object, while Anumana Khyati occurs when an inference is based on faulty premises.

3. Role of Superimposition (Adhyasa):

Superimposition (adhyasa) plays a crucial role in Kumarila’s Khyativada. It involves the erroneous projection of attributes onto an object that does not possess them. Kumarila argues that this superimposition is the root cause of errors in perception and inference.

4. Solution through Scriptural Authority:

Kumarila suggests that errors can be corrected through the careful analysis of scriptural texts, particularly the Vedas. By relying on authoritative scriptures, individuals can rectify misconceptions and arrive at the correct understanding of reality.

Prabhakara Mishra’s Khyativada:

1. Acceptance of Intrinsic Error in Perception:

Prabhakara, in contrast to Kumarila, accepts that errors can originate in perception itself. He argues that perception is intrinsically error-prone and can provide a distorted view of the external world. Prabhakara identifies perceptual error as Svabhavika Khyati, an error inherent in perception.

2. Refinement through Linguistic Analysis:

Prabhakara places a strong emphasis on linguistic analysis for correcting errors. He believes that errors can be identified and rectified through a careful examination of the language used to describe perceptions and experiences.

3. Recognition of External and Internal Objects:

While acknowledging the external reality, Prabhakara also introduces the concept of internal objects (Artha-bhava) that are private and subjective. This recognition allows for a nuanced understanding of perception and cognition.

4. Importance of Direct Perception:

Prabhakara places greater emphasis on direct perception as a reliable means of knowledge. He believes that perceptual errors are less common and can be mitigated through linguistic analysis and a careful examination of the linguistic context.

Comparison:

1. Source of Error:

Kumarila attributes errors to superimposition and incorrect interpretation of perceived objects. Prabhakara acknowledges intrinsic errors in perception and emphasizes linguistic analysis for correction.

2. Role of Scriptures:

Kumarila relies on scriptural authority to correct errors, emphasizing the importance of aligning one’s understanding with the teachings of the Vedas. Prabhakara, while recognizing scriptural authority, places greater emphasis on linguistic analysis and direct perception.

3. Perceptual Realism vs. Intrinsic Error:

Kumarila leans towards perceptual realism, asserting that perception accurately reveals the external world. Prabhakara accepts the possibility of intrinsic errors in perception, highlighting the need for linguistic analysis to refine understanding.

4. Nature of Corrective Measures:

Kumarila sees the correction of errors primarily through scriptural study and adherence to authoritative texts. Prabhakara emphasizes linguistic analysis and a careful examination of language to identify and rectify errors.

In conclusion, while both Kumarila and Prabhakara contribute to the Mimamsa school’s Khyativada, they differ in their views on the source of errors, the role of scriptures, and the nature of corrective measures. Kumarila emphasizes perceptual realism and scriptural authority, while Prabhakara acknowledges intrinsic errors in perception and advocates linguistic analysis for error correction. Their differing perspectives enrich the Mimamsa school’s exploration of the Theory of Error.