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these three instances, it is not necessary that Yat should be mentioned. The required meaning is got at through Implication (i.e.) without Yat. or (b) when the personal pronoun is understood when the relative Yat is used in the latter clause, the personal pronoun Tat need not be expressed, but may be understood, in the former by the context; it is therefore, not necessary to state Tat in the former clause; for, it may be obtained by implication. However, if Yat is used in the former clause, then the expectation, raised by it, will not be fulfilled, unless Tat is stated in the latter clause; and (c) when both the correlates are understood from the context as in Bhavābhuti's well-known verse : Ye nāma etc. : "This effort is for him who be born - etc." Mammața's View On Correlation
It may be noted that it is not right, according to Mammața, to explain that when Tat refers to something that is well-known, etc., it does not require Yat, either expressed or understood. For, it is not based on the reading of such works as the Vvaktiviveka etc. and also because it is not favoured by our author himself who says that 'Tat does not requires the express use of Yat', but he does not say that Tat is not required. Thus in the example Tanoti yo'sau etc. the relative Yah remains expectant owing to the absence of an express mention of the personal pronoun Tat and the impossibility of Implication,
in verse no. 244, which means : "The ears take the trouble of carrying the ear-rings, but the ear-rings adorn the cheeks, not the ears." According to the poetic convention : Närdhe Kiñcidasamāptam vākyam, i.e., no sentence should be left unfinished after the half of a verse, "Śravaņānām" piaced in the second line, ought to have been placed in the first half of the verse. In this connection, Hemachandra observes in the Viveka that by virtue of this statement, contained in the gloss, Ardhantaraikavācakatvam is not mentioned by him as a separate sentence-fault. However, Mammața has mentioned it.
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