Pakṣadharmatā literally means that the property functioning as hetu must belong to the pakṣa about which we are trying to prove something. If the subject does not actually possess the middle term, the reason is irrelevant and the inference fails immediately. This is the first of Nyāya’s three conditions for a valid hetu.
Option A:
Option A unrealistically demands presence of the hetu in all possible cases everywhere; trairūpya only requires presence in the pakṣa and appropriate sapakṣa, not universal omnipresence.
Option B:
Option B correctly states that the hetu must qualify the subject of inference, which is exactly what pakṣadharmatā expresses.
Option C:
Option C reverses what is required; the hetu should be present, not absent, in sapakṣa (which are sādhya-positive cases).
Option D:
Option D ties the requirement to scriptural authority, but pakṣadharmatā is about property possession in the subject, independent of the pramāṇa by which it is known.
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