Kavyalankarasarasamgraha 7.31

7.31

āśrayaḥ śṛṅgārādirasasaṃvalitacaturvargopāyabhūtaviśiṣṭārthollekhī sa kavinaiva sahṛdayaiḥ śrotṛbhiḥ svābhiprāye 'bhedena tattatkāvyapratibimbitarūpatayā sākṣātkriyate /
śrotṛṇāmapi hi tathāvidhasvacchaśabdānubhavadrāvitāntarātmanāṃ sahṛdayānāṃ svābhiprāyapratimudrā tatra saṃkrāmati /
ataḥ kaveryo 'sāvabhiprāyastadgocarīkṛtā bhūtā bhāvino 'pi padārthastatra sahṛdayaiḥ śrotṛbhiḥ svābhiprāyābhedena pratyakṣā iva dṛśyante /
yathā cātra śabdagatamanākulatvamanantaroktena prakāreṇa hetustathārthagatamapi citrodāttārthopanibandhahetukamatyadbhutatvaṃ draṣṭavyam /
taduktaṃ bhāvikamupakramya bhāmahena---"citrodāttādbhutārthatvaṃ kathāyāṃ svabhinītatā /
śabdānākulatā ceti tasya hetūn pracakṣate"iti //

being the substratum that portrays a distinguished object serving as a means to the four human goals mingled with aesthetic relishes such as the erotic, is directly perceived by connoisseurs, the listeners, as non-different from their own intention, through the poet himself, having the form of being mirrored in that very poem. / For in the case of listeners as well—connoisseurs whose inner self has been melted by the experience of such clear words—an impress of their own intention is transferred to it. / Therefore, that intention of the poet, and the past and future things made the object of it, are seen there by connoisseurs, the listeners, as if before the eyes, non-different from their own intention. / And just as lucidity residing in words is a cause in the manner stated immediately above, likewise extraordinary wondrousness residing in the sense, caused by the composition of extraordinary and elevated matters, should also be understood [as a cause]. / That has been stated by Bhāmaha when introducing the vision-evoking ornament: "Being an extraordinary, elevated, and wondrous matter, well-enacted representation in the story, / and lucidity of words: these are proclaimed as its causes."