International Journal of Humanities & Social Science Studies (I]HSSS) A Peer-Reviewed Bi-monthly Bi-lingual Research Journal ISSN: 2349-6959 (Online), ISSN: 2349-6711 (Print) ISN: A4372-3142 (Online) IS[N: 4372-3143 (Print) UGC Approved Journal (SL NO. 2800) Volume-Iil, Issue-VI, May 2017, Page No. 50-55 Published by Scholar Publications, Karimganj, Assam, India, 788711 Website: http://www.ijhsss.com SITE ACH ae SE meat : ae MACAO aT ATS FRA TING, A OTM, aRET FMLA, MATT, TIS Abstract In Indian philosophy, valid knowledge is called pramd and its karana is pramana. Though there is difference regarding the number of pramana in different schools of Indian Philosophy, but they all agree about the authenticity of pratyaksa pramana. Now the question is, is pratyaksa always considered to be valid or is there an illusion behind our pratyaksa? We are well aware about the fact that in some cases our perception is may be illusory. In that case, we consider that perception as erroneous. Therefore, it is clear that in Indian philosophical discourses both of them have achieved an important niche. This discourse on erroneous perception is known as ‘khyativada’ in Indian philosophy. Generally in Indian philosophy we vse the term ‘khyati’ to mean fame. But the term ‘khyati’ has a special connotation in in hilosophical literature that is knowledge. Udyotkara too in his ‘Nydyavarttika’ has undersivod the term ‘khyati' to mean knowledge. Gadadhar Bhattachayra has described ‘asatkhyat’’ as ‘khyatirjiinam’. We also find the same sense of ‘khyati’ in Yoga darsana. In context of Indian philosophy if we want to understand the term ‘khyativada’ properly we should look in to its etymological meaning at first. This term is a combination of two terms viz. ‘khyaui' and ‘vada’. By the term ‘khyati’ we understand proper knowledge and ‘vada’ is mean discussion. In this paper I shall try to brief sketch on different doctrines of ‘khytivada’ and their justification. 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