The Ramayana is not simply a chronicle of Shri Rama‘s life and times on Earth, but also an epic saga that holds within itself much for both the devout and the rational. It is an unfathomably deep ocean of bhakti, as well as a treasure trove full of glimmering gems for the anthropologically inclined. Its characters, their interactions with others, their impact on the main story; its myriad storylines that branch out and yet merge into the main story like tributaries; the clear theme of ‘unflinching adherence to Dharma’ running through it – are all worthy of deep dives and independent study.

Each of the characters is fascinating, but there are some that hold more appeal to me than others – the ones that seem to simply be there, with or often without noticeable impact on the storyline. One such character is Ahalya about whom I have written earlier; and another is Sumitra, whom this article aims to understand through textual references from both the Valmiki Ramayana as well as Tulsidas’s Ramacharitamanasa.

Sumitra is one of the three chief queens of Dasharatha, the king of Ayodhya, the other two being Kausalya, and Kaikeyi. Kausalya is established as the princess of Kosala, Kaikeyi as the princess of Kaikeya, and Sumitra as the princess of Magadha; as per Kalidasa’s Raghuvamsham.

Kalidasa in his Raghuvamsham gives her the honour of first mention:

तमलभन्त पति पतिदेवताः शिखारिणामिव सागरमापगाः॥
मगधकोसलकेकयशासिनां दुहितरोऽहितरोपितमार्गणम् ॥ १७॥
The daughters of the kings of Magadha, Kosala, and Kaikeya delight in accepting as husband the king Dashratha, the same way as rivers descending from mountains embrace the ocean.

King Dashratha had four sons from his three chief queens. Kausalya had one son, the eldest among the princes, Shri Rama. Kaikeyi too had one son, Bharata, younger than Shri Rama; and Sumitra had two – Lakshmana and Shatrughna – younger than the other two.

We do not see much of Sumitra after the episode of the princes’ birth, in either Valmiki’s version or Tulsidas’s, until the critical point of the exile of Shri Rama.
King Dashratha, Shri Rama’s father, had once given the youngest queen Kaikeyi two boons for saving his life in battle. She did not ask for the boons then, but made him promise to deliver when she did eventually seek them from him. On the occasion of the Rajyabhisheka (coronation ceremony) of Shri Rama, the eldest and most worthy among the princes, queen Kaikeyi was persuaded by her chief servant Manthara to ask for the aforementioned boons – one being the Rajyabhisheka of Kaikeyi’s own son Bharata instead, and the second being vanvaasa for Shri Rama – banishment for fourteen years to the forests. Dashratha, bound by his word, despite great lament, had to give in to her demands.
In Valmiki Ramayana, king Dashratha has mentioned Sumitra too in his laments:

विप्रकारं च रामस्य संप्रयाणं वनस्य च || (2-12-71) (Book-sarga-shloka)
सुमित्रा प्रेक्ष्यवै भीता कथं मे विश्वसिष्यति||

Being apprehensive of seeing Rama being treated with contempt and his exile to the forest, how will Sumitra put faith in me?

This remark clearly shows Sumitra to be one whom he holds in high regard. It also shows that between right and wrong, between Dharma and Adharma, between Rama and Kaikeyi; Sumitra is on the side of right, Dharma, Rama.

Further in the unfolding events, Lakshmana, devoted to his elder brother, could not fathom staying behind when Shri Rama was leaving and decided to accompany Him. Having decided and discussed with Shri Rama, he then proceeded to seek his mother’s permission and blessings.
This is where Sumitra’s character comes to the fore. She displayed exemplary qualities befitting a queen, a good mother, and a devotee. The conversation, as depiected in Valmiki Ramayana and Ramacharitamanasa respectively, is reproduced below:

तं वन्दमानं रुदती माता सौमित्रिमब्रवीत् |
हितकामा महाबाहुं मूर्ध्नि उपाघ्राय लक्ष्मणम् || (2-40-4)

Smelling (as a token of affection) the head of the mighty-armed Lakshmana who was saluting her, his mother Sumitra who wished well of him, weeping, spoke thus to that son of hers:

सृष्टः त्वं वन वासाय स्वनुरक्तः सुहृज्जने |
रामे प्रमादं मा कार्षीः पुत्र भ्रातरि गच्छति|| (2-40-5)

Highly fond of your brother Rama, you have been permitted by me to dwell in the forest. Do not neglect Rama, who is going to the forest, my son!

व्यसनी वा समृद्धो वा गतिर् एष तव अनघ |
एष लोके सतां धर्मः यज्जयेष्ठः वशगो भवेत् || (2-40-6)

Oh, sinless one! Whether in adversity or in riches, he is your sole refuge. It should be the code of conduct in the world, that the younger brother should be subject to the wishes of his elder brother.

इदं हि वृत्तं उचितं कुलस्य अस्य सनातनम् |
दानं दीक्षा च यज्ञेषु तनु त्यागो मृधेषु च || (2-40-7)

It is indeed a practice right from ancient times in your clan to make gifts, and to dedicate onself to performance of sacrificial rites and to foresake one’s body to fight battles.

लक्ष्मणं त्वेवम्क्त्वा सा संसिद्धं प्रियराघवम् |
सुमित्रा गच्छ गच्छेति पुनः पुनरुवाच तम् ||  (2-40-8)

Thus speaking to Lakshmana, who loved Rama dearly and was in readiness to leave for the forest, Sumitra repeatedly said to him, “fare forth, fare forth!”

रामं दशरथं विद्धि मां विद्धि जनकात्मजाम्।
अयोध्यां अटवीं विद्धि गच्छ तात् यथा सुखम्॥ (2-40-9)

Know Rama to be Dasaratha. Look upon Sita, the daughter of Janaka, as myself (your mother). Consider the forest as Ayodhya and depart happily, my son!

Sumitra’s younger son, Shatrughna, was in Kaikeya at this time, accompanying Bharata to his maternal grandfather’s house. From the day of their births, Lakshmana gravitated towards Rama and Shatrughna, towards Bharata. Sumitra happily allowed her sons to shadow their elder brothers; for she believed, as the excerpt from Valmiki Ramayana clearly shows, that a younger brother should always follow the footsteps of his elder brothers.

Let us now see how the vana prasthana (leaving for the forest) scene unfolds in Ramacharitamanasa in Dohas 72-75:

पूँछे मातु मलिन मन देखी। लखन कही सब कथा बिसेषी।।
गई सहमि सुनि बचन कठोरा। मृगी देखि दव जनु चहु ओरा।।

Sumitra saw Lakshmana’s face and understood that something was amiss. Lakshmana laid bare all that had happened, and Sumitra was taken aback and afraid as if a doe caught in a forest fire.

लखन लखेउ भा अनरथ आजू। एहिं सनेह बस करब अकाजू।।
मागत बिदा सभय सकुचाहीं। जाइ संग बिधि कहिहि कि नाही।।

Lakshmana is uncertain if Sumitra will allow him to go along with Shri Rama.

समुझि सुमित्राँ राम सिय रूप सुसीलु सुभाउ।
नृप सनेहु लखि धुनेउ सिरु पापिनि दीन्ह कुदाउ।।73।।

Sumitra knows the sweet disposition of Shri Rama and Sita and the king’s affection towards them. She laments the actions of Kaikeyi and calls her a sinner who is bent upon destruction of the clan.

धीरजु धरेउ कुअवसर जानी। सहज सुह्द बोली मृदु बानी।।
तात तुम्हारि मातु बैदेही। पिता रामु सब भाँति सनेही।।

She, deeming such a reaction inappropriate at the time, consoled herself and spoke softly: Oh son, consider Sita to be your mother, and Rama to be your father.

अवध तहाँ जहँ राम निवासू। तहँइँ दिवसु जहँ भानु प्रकासू।।
जौ पै सीय रामु बन जाहीं। अवध तुम्हार काजु कछु नाहिं।।

Ayodhya is where Rama is, the way daylight is where the sun is. If Sita and Rama are going to reside in the forest, what is there for you in Ayodhya?

गुर पितु मातु बंधु सुर साई। सेइअहिं सकल प्रान की नाईं।।
रामु प्रानप्रिय जीवन जी के। स्वारथ रहित सखा सबही कै।।

One should serve one’s guru, father, mother, elder brother, deva and king to the best of one’s ability. Rama is a selfless friend loved by all. 

पूजनीय प्रिय परम जहाँ तें। सब मानिअहिं राम के नातें।।
अस जियँ जानि संग बन जाहू। लेहु तात जग जीवन लाहू।।

Go to the forest with Rama, oh son, avail this opportunity to serve Sita Rama; that is the biggest purpose of being alive in this world.

भूरि भाग भाजनु भयहु मोहि समेत बलि जाउँ।
जौम तुम्हरें मन छाड़ि छलु कीन्ह राम पद ठाउँ।।74।।

Both you and I are very fortunate, dear son, that your heart has pure love for the lotus feet of Rama.

पुत्रवती जुबती जग सोई। रघुपति भगतु जासु सुतु होई।।
नतरु बाँझ भलि बादि बिआनी। राम बिमुख सुत तें हित जानी।।

It is better to be sans child than to have one who has no devotion for Shri Rama.

तुम्हरेहिं भाग रामु बन जाहीं। दूसर हेतु तात कछु नाहीं।।
सकल सुकृत कर बड़ फलु एहू। राम सीय पद सहज सनेहू।।

There is no reason for Rama’s departure to the forest, other than your fate and destiny. There is no bigger blessing, or fruit of good deeds, than devotion to the lotus feet of Sita Rama.

राग रोषु इरिषा मदु मोहू। जनि सपनेहुँ इन्ह के बस होहू।।
सकल प्रकार बिकार बिहाई। मन क्रम बचन करेहु सेवकाई।।

Do not let the evils of attachment, anger, jealousy and arrogance touch you even in dreams. Renounce all bad qualities and serve Sita Rama to the best of your ability.

तुम्ह कहुँ बन सब भाँति सुपासू। सँग पितु मातु रामु सिय जासू।।
जेहिं न रामु बन लहहिं कलेसू। सुत सोइ करेहु इहइ उपदेसू।।

You will remain very comfortable even in the forest because your mother and father, Sita and Rama, will be there with you. Oh son, my only word of advice to you is to conduct yourself in such a way that no discomfort is felt by Rama in the forest.

In both the narrations, we find Sumitra not only wholeheartedly supporting Lakshmana’s decision to accompany Shri Rama to the forest, but also advising him on his duties, conduct and behaviour; the way a queen should advise her son. She kept her composure and even though Lakshmana feared otherwise, did not give in to maternal emotion at separation from her beloved son for fourteen years.
In Valmiki Ramayana, her attitude towards Shri Rama was that of a prince worthy of being crowned king and therefore deserving devotion; whereas in Ramacharitamanasa, she looked upon Sita Rama with pure bhakti.
Ramacharitamanasa is indeed a text that establishes Sita Rama as the divine parents of the whole cosmos, so this episode also establishes her as a jnaani – one who knows the true nature of Sita Rama, who in this life were her son and daughter-in-law.

After the departure of Sita, Rama, and Lakshmana, Sumitra came across Kausalya who sat dejected and entrenched in sorrow. She, yet again, proved herself a stoic and sensible queen by reaching into her reservoir of composure and patience, and advising Kausalya with well chosen, measured words.

आश्वासयन्ती विविधैश्च वाक्यैः|
वाक्योपचारे कुशलानाद्या |
रामस्य तां मातरमेवमुक्त्वा |
देवी सुमित्राविरराम रामा || (2-44-30)

Sumitra the queen, who is faultless and charming and skilled in her employment of words, thus consoled Rama’s mother with various words and finally stopped speaking.

निशम्य तल्लक्ष्मणमातृवाक्यम् |
रामस्य मातुर्नरदेवपत्न्याः |
सद्यः शरीरे विननाश शोकः |
शरद्गतः मेघैव अल्पतोयः || (2-44-31)

Hearing those words of the mother of Lakshmana, the agony of Kausalya, the mother of Rama, and the wife of Dasaratha, quickly disappeared in the same way as an autumnal cloud with a little water in it disappears quickly.

Beyond this point, she hardly makes a noteworthy appearance in the tale. However, the vana prasthana episode, the events leading up to it and following it, are enough to establish her as a character worthy of admiration.
She has allowed her two sons to accompany their brothers to far off places, beyond the borders of their state, for indefinite amounts of time. She does not try to stop either, and instead, in Ramacharitamasa, asks Lakshmana to accompany Rama even before the latter asks. She, instead of crying and clutching her son to her bosom, like most mothers would, is found advising her son to follow the path of Dharma and to leave no stone unturned to serve and ensure the comforts of Sita Rama – whether as the crown prince and princess, as elder brother and sister-in-law who stand in for parents, or as Paramatma and His shakti.
Dasharatha too deems her worthy and is fearful of losing the respect in her eyes. Sumitra keeps aside her own grief and consoles Kausalya after Rama’s departure, telling her about the valour of Rama, about the saubhagya bestowing nature of Sita – likening her to Lakshmi, and about the bravery and valour of her own son Lakshmana accompanying Rama and Sita.
She again and again impresses upon Lakshmana the purpose of his life, and the saubhagya that it is to get an opportunity to serve Sita Rama without distractions. There are as many opinions about the cause for Shri Rama’s vanvaas as there are readers of Ramayana – Kaikeyi who asked for the boons, Manthara who poisoned Kaikeyi’s mind, Ma Saraswati who gave Manthara the inspiration to establish the welfare of devas to destroy the asuras residing in the forests. Sumitra, though, has a unique take – that it is to fulfill Lakshmana’s destiny and the purpose of his birth that Sita and Rama are going to vanvaas. It is Lakshmana’s destiny to serve them day and night, and eventually even put his life at stake for the sake of Sita and Rama.
She instills unwavering devotion in him – Dasharatha and Sumitra might be his parents, but his true parents are Sita and Rama; thereby making the biggest offering to the feet of Narayana – for it was He, and MahaLakshmi, who had taken birth as Rama and Sita. What offering, what sacrifice, what prasada to the Lord can be bigger than her firstborn son?

Sumitra in the Ramayana is akin to a brightly shining venus in the sky – visible only for a short while, but bigger and brighter than stars; noticeable, admirable, bright and beautiful.