किल्बिषत्वं नरेन्द्राणां करिष्यसि नराधिप।
यो दत्त्वा वरमद्यैव पुनरन्यानि भाषसे॥
kilbiṣatvaṁ narendrāṇāṁ kariṣyasi narādhipa
yo dattvā varam adyaiva punar anyāni bhāṣase
kilbiṣatvam = contaminate [by not fulfilling your promise]; narendrāṇām = the kings; kariṣyasi = will; nara-adhipa = O king; yaḥ = who; dattvā = you have granted me and; varam = boons; adya eva = now; punaḥ anyāni = to the contrary; bhāṣase = who are speaking.
O king, you who have granted me boons and who are now speaking to the contrary will contaminate the kings [by not fulfilling your promise].
1 For governmental authorities, reputation is critical because the citizens will only cooperate with them to whatever degree they trust. This is especially significant during times of national crisis when the loyalty of the citizens towards their current governmental authorities is tested. Of course, in the democracies of today’s world, there is no question of being fully loyal to anyone since the highest authorities are elected for temporary periods of time. To rectify these social irregularities, the people should take to Kṛṣṇa consciousness as taught in Bhagavad-gītā and Śrīmad-Bhāgavatam. This will lead to a section of such persons becoming genuine brāhmaṇas by guṇa and karma, which can then foster a generation of genuine kṣatriyas by guṇa and karma.
Kaikeyī thought that because Daśaratha had granted her the boons and then spoke to the contrary, that is, did the opposite of granting her boons, he would contaminate, that is, cause infamy to the kings. Among like-minded kings, even if one king’s infamy spreads to all other kings, [people will think], “All kings are like this.”1