Kavyalankarasarasamgraha 5.15

5.15

gamayati yathātibahalanīlajaladodayo vṛṣṭim /
yathā hi kāryasya suvivecitasya kāraṇaṃ pratyavyabhicāritā evaṃ kāraṇasyāpi suvivecitasya kāryaṃ pratyavyabhicāritā vyavahāre bāhulyena dṛśyate /
ato vibhāvaḥ kāraṇatvāt ratyādīnkāryabhūtān gamayati /
vyabhicārī tu ratyādikānāṃ sthāyināṃ bhāvānāmavasthāviśeṣarūpo nirvedādiḥ /
sa ca sahacāritvāt sthāyināṃ bhāvānāmavasthāviśeṣarūpo nirvedādiḥ /
sa ca sahacāritvāt sthāyino bhāvānpratapādayati rathasyaikamiva cakraṃ cakrāntaram /
svaśabdastu ratyādiḥ /
sa ca vācakatvādbhāvān gamayati /
ratyādīnāṃ ca śabdānāṃ yadyapyanubhāvaikagocarasvalakṣaṇasvabhāvaratyādyavagatinibandhanatvaṃ nopalabhyate, tathāpyaṃśena ratyādyavagatinibandhanatvamanubhāvādivadvidyata eva /
yathā khalvanubhāvādayo na svalakṣaṇatayā bhāvānavagamayanti apitu sāmānyarūpatayā tadvatsvaśabdā apītyāstām /

indicates [the effect], just as the rise of very thick, dark clouds indicates rain. / For just as an effect, when well ascertained, is seen in ordinary experience to have an invariable concomitance with its cause, so too a cause, when well ascertained, is seen largely to have an invariable concomitance with its effect. / Therefore, because it is a cause, the determinant indicates [the emotions] such as love, which are its effects. / The transitory emotion, on the other hand, consists in a particular state of the stable emotions such as love, [namely] self-disparagement and the like; / and because it is an accompaniment, it consists in a particular state of the stable emotions, [namely] self-disparagement and the like; / and because it is an accompaniment, it conveys the stable emotions, just as one wheel of a chariot conveys another wheel. / The word itself [for the emotion] is ‘love’ and the like; / and, by virtue of being denotative, it conveys the emotions. / And although in the words ‘love’ and the like there is not found the status of being the basis for understanding love and the rest in their own unique specific nature, which is accessible solely through consequents, nevertheless, the status of being a basis for understanding love and the rest is indeed present in part, just as with consequents and the like. / For just as consequents and the like do not make known the emotions in their unique specific nature, but rather in a generalized form, so too do their own words; but let that rest.