Kavyalankarasarasamgraha 7.18

7.18

yatra tenaiva na tu vastvantareṇa tasyaiva vastvantarasyopamānopameyabhāvo bhavettatra vastvantarānugamābhāvādananvayākhyo 'laṅkāraḥ /
nanu ca sādṛśyasaṃbandhe sati prākaraṇikamupameyamaprākaraṇikaṃ tūpamānamityupamānopameyayorlakṣitatvātkathamekasyaivopamitikriyāyāṃ karmatvaṃ karaṇatvaṃ ca saṃbhavatītyāśaṅkyoktam---asādṛśyavivakṣāta iti /
nātromapānopameyabhāve tātparyaṃ kintūpameyopamāvadupamānāntaravyāvṛttāvityarthaḥ /
itiśabde 'tra vakṣyamāṇodāharaṇopakṣepārthatvādananvayaśabdena nābhisaṃbadhyate /
tena ananvayamiti dvitīyā /

Where there is the relationship of standard and subject of comparison of that very thing with itself, and not with another entity, there, because of the absence of connection with another entity, the ornament is called 'non-connection'.
Objection: When there is a relation of resemblance, the subject of comparison belongs to the context, while the standard of comparison is outside the context—this being the definition of standard and subject of comparison, how can one and the same entity be both object and instrument in the act of comparison?
Anticipating this, he said: 'through the intention to state dissimilarity'.
Here the intended meaning is not the relationship of standard and subject of comparison, but, as in the reciprocal comparison (upameyopamā), the exclusion of any other standard of comparison; this is the meaning.
The word 'iti' here, because it serves to introduce the example to be stated, is not syntactically connected with the word 'ananvaya'.
Hence, the accusative 'ananvayam' [is used].