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मालिन्यमब्जशशिनोर्मधुलिट्कलङ्कौ धत्तो मुखे तु तव दृक्तिलकात्मनाभाम् ।
दोषावितः क्वचन मेलनतो गुणत्वं वक्तुर्यथेश वचसि भ्रमविप्रलम्भौ ॥९०॥
T: Oh Lord Śrī Varadarāja, in the lotus and the moon, we see blemishes like the honeybees in the lotus and the artefacts on the face of the moon. But both are present in Your face as eyes and Tilaka and here, together, become glowing beauty marks! Sometimes two defects combine to result in a positive attribute. Like Bhrama and Vipralambha, together, make the words of the speaker more veracious.
Explanation: The attractive black eyes in the Lord's lotus-like face are like the bees in the lotus. We find His Tilaka mark on His moon-like face akin to the blemish seen on the moon. But together, on the Lord's face, these two become glowing beauty marks. We can thus infer that two defects together make for a positive attribute. To illustrate, when a speaker's words are spoken in confusion (i.e. Bhrama), they are a defect in his speech. If he uses words to purposely mislead (i.e. Vipralambha), that is also a negative. Together, the two wrongs make one right! As an example, let us say a speaker is confused about the fact that Devadatta is at home. Then, just to throw us off guard, he prevaricates, saying that Devadatta is at home (he thinks he is lying to us). But indeed, the two errors together convey what is only the truth, i.e. Devadatta is indeed at home. Thus, inadvertently, the speaker's confusion and prevarication counter each other to bring out the truth. This figure of speech, i.e. Alaṅkāra uses Viśeṣa Vākya and Sāmānya Vākya, and together, they are used as Samrthyasamarthaka Bhāva to create Vikasvarālaṅkāra. यस्मिन् विशेषसामान्यविशेषाः स विकस्वरः is its definition.
