अथ वा देवि दोषं त्वं कञ्चित्पश्यसि राघवे।
तमद्य ब्रूहि तत्त्वेन ततो रामो विवास्यताम्॥
atha vā devi doṣaṁ tvaṁ kañcit paśyasi rāghave
tam adya brūhi tattvena tato rāmo vivāsyatām
atha vā = or if; devi = O queen; doṣam = defect; tvam = you; kañcit = any; paśyasi = find; rāghave = in Rāghava; tam = it; adya = now; brūhi tattvena = point out; tataḥ = then; rāmaḥ = Rāma; vivāsyatām = can be banished.
O queen, or if you find any defect in Rāghava, point it out now. Then Rāma can be banished.1
1 As it will be clear from the subsequent verses in this chapter and the beginning verses of the next chapter, Kaikeyī had nothing to point out in Rāma as a defect. Where is the question of even a single defect in Him, as abundantly pointed out by the great ācāryas Śrī Rāmānuja, Śrī Madhva, Śrī Jīva Gosvāmī Prabhu and Śrī Baladeva Vidyābhūṣaṇa in their writings?