Kavyalankarasarasamgraha 7.30

7.30

sāṃpratikena pradhvaṃsābhāvenopalakṣyamāṇāḥ padārthāḥ bhūtāḥ, yathā idānīṃ yudhiṣṭhirādayaḥ /
ye tu sāpratikena prāgabhāvena upalakṣyante te bhāvinaḥ, yathā idānīṃ bhagavadavatāraḥ kalkī bhaviṣṇuyaśāḥ /
evamanantaropalakṣitāḥ bhūtā bhāvinaśca yer'thāste sāṃpratikapradhvaṃsābhāvaprāgabhāvaviviktatayā vartamānāyamānāḥ pratyakṣā iva yatra dṛśyante tadbhāvikaṃ nāmālaṅkāro bhavet /
atra heturvācāmanākulatā arthānāṃ cātyadbhutatvam /
taduktam---vācāmanākulyeneti /
atyadbhutā iti ca /
tatra vācāmanākulatā vyastasaṃbandharahitalokaprasiddhaśabdopanibandhājjhagityarthapratītikāritā /
tasyāṃ hi satyāṃ kaveḥ saṃbandhī yo bhāvaḥ

Things characterized by present posterior non-existence are "past," such as Yudhiṣṭhira and others today. / Those, however, that are characterized by present prior non-existence are "future," such as the divine incarnation Kalki, the son of Viṣṇuyaśas, today. / When things, both past and future thus characterized, are seen as if before the eyes—becoming as though present because of being distinguished from present posterior and prior non-existence—that would be the ornament named the vision-evoking ornament. / The cause here is the lucidity of words and the extraordinary wondrousness of the things. / That has been stated: "owing to the lucidity of words" / and "extraordinarily wondrous." / Among these, the lucidity of words is that which produces immediate comprehension of meaning due to the composition of words well-known in the world, free from disjointed syntax. / For when that is present, that emotion which belongs to the poet,