Kavyalankarasarasamgraha 7.3

7.3

atra itiśabdasya vakṣyamāṇaṃ yadananvayādilakṣaṇaṃ tadupakṣepārthatvena prayogānnānanvayādisvarūpaparāmarśārthatvam /
ityevaṃ vakṣyamāṇalakṣaṇakatvenānanvayādīnalaṅkārānvidurityarthaḥ /
ityevaṃ vakṣyamāṇalakṣaṇakatvenānanvayādīnalaṅkārānvidurityarthaḥ /
ato vedanakriyākarmatvādananvayamityādau dvitīyā /
kāvyadṛṣṭāntahetū cetyatra dṛṣṭāntahetuśabdābhyāṃ kāvyaśabdaḥ pratyekamabhisaṃbadhyate /
dṛṣṭāntaśabdasya cātra pūrvanipāto 'bhyarhitatvāt /
abhyarhitatvaṃ dṛṣṭāntasya dṛṣṭāntapratibimbitavyāptimukhena hetoḥ prāyeṇa gamakatā saṃpratyayāt /

Here, because the particle iti is used for the purpose of introducing the definitions of ananvaya and the rest that are to be stated, it is not used for the purpose of referring to the intrinsic nature of ananvaya and the rest.
The meaning is: they know self-comparison and the other ornaments as having the definitions to be stated in this manner.
The meaning is: they know self-comparison and the other ornaments as having the definitions to be stated in this manner.
Therefore, being the object of the action of knowing, there is the accusative case in “self-comparison” (ananvayam) and so on.
In “kāvyadṛṣṭāntahetū ca”, the word “poetic” (kāvya) is connected separately with both words, “illustration” (dṛṣṭānta) and “reason” (hetu).
And the prior placement here of the word “illustration” is due to its being more venerable.
The greater venerability of illustration is because an illustration brings about conviction of the probativity of the reason, mostly through the pervasion mirrored in the illustration.