Kaikeyi in the Valmiki Ramayana

Lead

Kaikeyi is the wife (bhāryā) of King Dasharatha in the Valmiki Ramayana, styled devī [VR-CE 1.1.20] and called his chief queen (mahiṣī) [VR-CE 2.14.11]. She is the mother of Bharata [VR-CE 2.99.2]. Rama names her as the daughter of King Ashvapati [VR-CE 2.28.4], though Bharata denies that she is Aśvapati's daughter [VR-CE 2.68.9]. Dasharatha says that apart from Rama no one is dearer to him [VR-CE 2.10.17]. The king had granted her a boon [VR-CE 5.31.18], and her stated wish is that Rama should not obtain the kingdom [VR-CE 2.9.7]. On her word, Rama goes to the forest [VR-CE 2.16.49]. Before this, Rama recalls that she made no distinction between him and her own son [VR-CE 2.19.15]. Afterward, many speakers condemn her, including Dasharatha [VR-CE 2.10.33], Bharata [VR-CE 2.68.7], Kausalya [VR-CE 2.69.2] and the citizens [VR-CE 2.42.21]. Later, Bharata says she has been appeased [VR-CE 2.98.4], and Rama asks the king's favor for her [VR-CE 6.107.24].

Name and epithets

The text names her Kaikeyi and styles her devī, "queen" [VR-CE 1.1.20] [VR-CE 2.47.7]. She is called mahiṣī, "chief queen", by Sumantra [VR-CE 2.14.11] and elsewhere in the text [VR-CE 2.7.19]. Several descriptive epithets attach to her in VR-CE: āyatalocanā, "long-eyed" [VR-CE 2.32.11]; śubhānanā, "of beautiful face" [VR-CE 2.7.27]; yaśasvinī, "renowned", and varavarṇinī, "of excellent complexion" (speaker: Rama) [VR-CE 2.99.5]; and priyakāmā, "wishing to please", sudakṣiṇā, "very gracious", and madirekṣaṇā, "intoxicating-eyed" (speaker: Rama) [VR-CE 2.14.14].

Forms of address used toward her include vatsale, "affectionate one" (speaker: Manthara) [VR-CE 2.8.16], and mandasvabhave, "of slow or simple nature" [VR-CE 2.9.19]. Rama refers to her by two different kinship designations. In one verse he calls her his "younger mother" (jananī yavīyasī) [VR-CE 2.46.51], and in another his "middle mother" (mātā madhyamā) [VR-CE 3.2.18].

Her name also appears in epithets for Bharata, who is called kaikeyīputra, "son of Kaikeyi" [VR-CE 6.109.6] [VR-CE 6.111.26], kaikayīsuta [VR-CE 6.113.37], and kaikeyīnandivardhana, "increaser of Kaikeyi's delight" [VR-CE 6.116.1].

The Southern recension (VR-S) adds the following forms, which are Southern-only. It calls her sumadhyamā, "fair-waisted" [VR-S 1.76.8+1], and addresses her as śubhalocane, "fair-eyed one" [VR-S 2.10.40+7]. In another passage a speaker, probably the king though he is not named in the cited verse, calls her bhīru, "timid one", and śobhane, "radiant one" [VR-S 2.10.12+5].

Family and origins

Kaikeyi is said to have been born in the family of a lord of men (narādhipakula) [VR-CE 2.7.19]. Rama names her as the daughter of King Ashvapati [VR-CE 2.28.4]. In an opposing statement, Bharata denies that she is the daughter of the wise Aśvapati, whom he calls dharmarāja [VR-CE 2.68.9]. Manthara refers to Kaikeyi's kin side (jñātipakṣa) and says it will prosper if Bharata obtains the ancestral kingdom [VR-CE 2.8.23]. Sita later says that Kaikeyi, together with her kinsmen, now has her wish fulfilled [VR-CE 3.47.28].

She is the wife (bhāryā) of King Dasharatha [VR-CE 1.1.20]. Dasharatha says he took her hand and walked around the fire with her in the marriage rites [VR-CE 2.37.8]. Lakshmana also identifies Dasharatha as her husband and Bharata as her son [VR-CE 3.15.33]. Rama describes Bharata as the son born to Kaikeyi from Dasharatha [VR-CE 2.99.2]. He also identifies Bharata's mother as the woman the father was marrying [VR-CE 2.99.3] and as the one who received the boon [VR-CE 2.99.4].

Kaikeyi is listed with Kausalya and Sumitra among the mothers [VR-CE 5.11.27] [VR-CE 6.109.19]. Bharata calls Kausalya his "elder mother" (jyeṣṭhā mātā) while addressing Kaikeyi [VR-CE 2.67.7]. In the Uttara Kanda, a group of women that context identifies as including Kaikeyi is said to have met Dasharatha and obtained shared merit (sahadharma) with him [VR-CE 7.89.13]. The same group is described as established in heaven, although that verse does not name her [VR-CE 7.89.13].

Physical description

VR-CE describes her as long-eyed [VR-CE 2.32.11] and beautiful-faced [VR-CE 2.7.27], and Rama calls her varavarṇinī [VR-CE 2.99.5] and madirekṣaṇā [VR-CE 2.14.14].

Several descriptions come from the scene in which she lies down in anger:

Her face is said to blaze with anger [VR-CE 2.9.1].
As she lies on a bright bed, she is compared to a flame of fire on an altar [VR-CE 2.9.40].
Similes liken her to a fallen kinnarī [VR-CE 2.9.46] and to a sky covered in darkness with its stars sunk [VR-CE 2.9.47].
When the king falls before her, her two feet are stretched out [VR-CE 2.10.41].

At a later moment, fear comes upon her, her face becomes dry, and her voice is checked [VR-CE 2.32.9].

Her furnishings are also described. Her bed is called well-spread [VR-CE 2.9.6]. Bharata notes that her couch, a bed adorned with gold, is empty [VR-CE 2.66.11]. A golden seat is said to be left by her, though the exact word in that verse is unclear [VR-CE 2.66.2].

The Southern recension adds further visual details, all Southern-only:

In the anger chamber she shone while wearing soiled clothing [VR-S 2.9.47+8].
A frown was set on her face [VR-S 2.9.47+6].
Lying on the ground, she is compared to a kinnarī struck by a poisoned arrow [VR-S 2.9.47+1].
In one passage, no change in the color of her face was noticed [VR-S 2.31.37+30].
Dasharatha exclaims, as an expression rather than an event, that he wonders why her teeth do not shatter and fall from her mouth [VR-S 2.10.40+86].

Character and traits

Some statements present Kaikeyi as well-disposed before the crisis. She herself praises Rama as knowing dharma, self-controlled, grateful, truthful and pure [VR-CE 2.8.7]. She also says she perceives no difference between Rama and Bharata [VR-CE 2.7.30]. Manthara describes Kaikeyi's words as sweet in syllables [VR-CE 2.7.14]. Rama recalls that she formerly made no distinction between him and her own son [VR-CE 2.19.15]. He also calls her a princess endowed with good nature and such qualities, and asks how she could speak like a common woman in her husband's presence [VR-CE 2.19.17].

Manthara presents her as naive. She calls Kaikeyi bāliśe, "foolish" [VR-CE 2.8.2], and mūḍhe, "foolish one" [VR-CE 2.7.10]. She says Kaikeyi, from foolishness, does not understand her own situation [VR-CE 2.8.12]. Kaikeyi is further asked how she fails to grasp the fierceness of royal duties [VR-CE 2.7.19].

Once resolved, Kaikeyi is depicted as angry [VR-CE 2.9.1] and proud with the intoxication of good fortune (saubhāgyamadagarvitā) [VR-CE 2.9.42]. She is described as seeing strength in herself [VR-CE 2.10.19]. The text calls her vākyajñā, "skilled in speech", and roṣamūrchitā, "overcome by anger" [VR-CE 2.12.12], as well as mantrajñā, "knowing counsel" [VR-CE 2.12.20]. The Southern recension describes her, Southern-only, as angered after making a firm resolve [VR-S 2.9.47+5].

Her conduct during Rama's departure is described in opposing ways. She is called shameless, having cast off shame while speaking very harshly [VR-CE 2.32.11], and shameless before the crowd [VR-CE 2.33.6]. Yet she is also described as despondent and terrified when she spoke [VR-CE 2.32.10].

Negative judgments of her are numerous and come from many speakers:

Dasharatha calls her cruel, of bad conduct, and destroyer of the family [VR-CE 2.10.33]. He calls her intent only on gain and one who has abandoned dharma [VR-CE 2.37.7], says she is duṣṭacāriṇī [VR-CE 2.37.6], and addresses her as avalipte, "proud one" [VR-CE 2.10.17].
Bharata calls her cruel, desirous of kingship, of evil conduct, and a killer of her husband [VR-CE 2.68.7]. He describes her as self-desiring, fierce, prone to anger, and thinking herself wise [VR-CE 2.64.9]. He also calls her ignoble while having the form of a noble woman, and desirous of sovereignty [VR-CE 2.86.25].
Kausalya calls her krūradarśinī [VR-CE 2.69.7] and krūrakāryā [VR-CE 2.69.2], and calls her action cruel [VR-CE 2.69.6].
The city women call her merciless, unrighteous and of evil conduct [VR-CE 2.42.21], and a disgrace to the family [VR-CE 2.42.19].
The villagers call her cruel, sinful and attached to sin [VR-CE 2.43.5], and harsh and one who has broken proper limits [VR-CE 2.43.5].
Lakshmana asks how she could be so cruel [VR-CE 3.15.33] and calls her desirous of kingship [VR-CE 2.90.20].
Sita calls her words cruel and disagreeable [VR-CE 5.31.18] and her nature quarrelsome [VR-CE 6.23.4].
The text itself calls her of corrupt disposition and cruel [VR-CE 2.11.14], pitiless [VR-CE 2.11.10], and of sinful conduct [VR-CE 2.12.12]. In one passage the narrator calls her ignoble and her speech harsh [VR-CE 2.16.45]. Elsewhere she is addressed as cruel and of evil conduct [VR-CE 2.60.3] and described as having abandoned dharma [VR-CE 2.60.5].

In the Southern recension, Southern-only, Dasharatha addresses her as cruel, of sinful intent, petty and a doer of evil deeds [VR-S 2.10.40+106] [VR-S 2.10.40+38]. He also calls her intent on gain and set on causing him grief [VR-S 2.10.40+80], and cruel in conduct [VR-S 2.10.40+86]. The Southern narrator calls her deluded and one who thinks herself learned [VR-S 2.66.39+1].

Rama's assessments vary. He gives her possible motive as "for the sake of the kingdom" [VR-CE 2.47.7] and says she is fully satisfied once he has gone to the forest [VR-CE 2.46.52]. He also says she was not satisfied with the kingdom for her son, and calls her far-sighted (dīrghadarśinī) [VR-CE 3.2.18]. Kausalya calls her fortunate, with desire fulfilled, and composed [VR-CE 2.38.3]. Later, Kaikeyi is described as delighted, with the other two queens, at the plan to bring Rama back [VR-CE 2.77.6].

Relationships

Dasharatha. The king says no one but Rama is dearer to him than Kaikeyi [VR-CE 2.10.17]. Manthara claims the king cannot bear to anger her or look at her while she is angry [VR-CE 2.9.18], and that he cannot overstep her word [VR-CE 2.9.19]. The king had granted her a boon [VR-CE 5.31.18]. Kaikeyi addresses him as boon-giver and as infatuated by desire [VR-CE 2.10.25], and she calls the giver truthful to his pledge [VR-CE 2.10.24]. He falls before her outstretched feet without touching them, lamenting as if helpless [VR-CE 2.10.41]. He says he was deluded by her boon-giving [VR-CE 2.31.23] and that his people are troubled on account of her alone [VR-CE 2.34.7]. He protests to her about Sita's bark-cloth [VR-CE 2.33.14]. Kaikeyi tells Rama that the king, filled with shame, does not speak to him himself [VR-CE 2.16.41]. Rama says the king has come under her control [VR-CE 2.47.8].

Rama. Dasharatha says Rama always treats her as he treats his own mother [VR-CE 2.10.34]. Kaikeyi's stated wish is that Rama should not obtain the kingdom [VR-CE 2.9.7]. She addresses him as Rāghava [VR-CE 2.16.21] and as best of men [VR-CE 2.16.23]. Rama says he will go on her word even though the king has not told him himself [VR-CE 2.16.49]. He infers that she expects no good quality in him [VR-CE 2.16.50]. She gives him bark garments before the crowd [VR-CE 2.33.6]. Later, Rama requests the king's favor for her together with Bharata [VR-CE 6.107.24]. He also calls her "my mother" and asks what people say about her [VR-CE 7.42.6]. Marica gives the purpose of Rama's act as pleasing Kaikeyi and Dasharatha [VR-CE 3.35.11].

Bharata. Bharata calls her his mother repeatedly [VR-CE 2.64.9] [VR-CE 2.97.6]. He also addresses her as having a mother's form yet being his enemy [VR-CE 2.68.7]. She tells him Rama has gone to the Dandaka forest [VR-CE 2.66.35]. He tells Rama that she urged the father to a sin [VR-CE 2.97.6]. Later he says she has been appeased [VR-CE 2.98.4] and honored [VR-CE 6.116.2].

Manthara. Manthara is called Kaikeyi's well-wisher [VR-CE 2.7.15]. Kaikeyi asks about Manthara's dejected face [VR-CE 2.7.13] and gives her an ornament [VR-CE 2.7.27]. She says Manthara alone is always intent on her interests [VR-CE 2.9.29] and is foremost in firmness of judgment [VR-CE 2.9.28]. She praises Manthara and promises her future splendor [VR-CE 2.9.38].

Co-wives. Kaikeyi speaks of being made niḥsapatnā, "without a rival" [VR-CE 2.12.14]. Kausalya describes her as fortunate and with desire fulfilled [VR-CE 2.38.3].

Role in the narrative by kanda

Bala Kanda

In the Bala Kanda, Kaikeyi first appears in a compressed account of events that unfold later in the narrative. There she is described as one who had been given a boon earlier (pūrvaṃ dattavarā) and who asked for a boon [VR-CE 1.1.20]. The same verse states that she saw the preparations for the consecration (abhiṣekasaṃbhāra) [VR-CE 1.1.20], and that the boon she requested comprised the banishment (vivāsana) of Rama and the consecration (abhiṣecana) of Bharata [VR-CE 1.1.20].

Within the kanda's own sequence of events, Kaikeyi receives a share of the pāyasa: the king gave her the remaining half of it for the sake of obtaining sons [VR-CE 1.15.25].

Kaikeyi appears again during the welcome of the brides. Described as sumadhyama (fair-waisted), she was among the royal women engaged in receiving them [VR-CE 1.76.8]. In a Southern-only passage, the Southern recension lists her by name with Kausalya and Sumitra among the royal women engaged in receiving the brides (vadhūpratigrahe yuktā) [VR-S 1.76.8+1].

Ayodhya Kanda

Kaikeyi's role in the Ayodhya Kanda begins in exchanges with the hunchback Manthara. Manthara approached Kaikeyi and addressed her [VR-CE 2.7.9], speaking in a way meant to cause her dejection [VR-CE 2.7.15], and Kaikeyi answered her [VR-CE 2.7.13]. Kaikeyi is described as delighted (hṛṣṭā) when she gave an ornament to Manthara and spoke to her again [VR-CE 2.7.28]. She then declared that she would give a supreme boon (varaṃ paraṃ) and told her to choose it [VR-CE 2.7.31]. She asked Manthara why she grieved when prosperity had arrived, was present, and would come [VR-CE 2.8.10], and Manthara replied [VR-CE 2.8.11]. The dialogue continued in further rounds [VR-CE 2.9.1] [VR-CE 2.9.4]. In one of them Kaikeyi rose somewhat from her well-spread bed to speak [VR-CE 2.9.6] [VR-CE 2.9.8]. A speaker in this exchange urged Kaikeyi, addressed as mahābhāgā, to remind the king of the two boons so that the matter would not slip past her [VR-CE 2.9.21]. Kaikeyi spoke to Manthara again [VR-CE 2.9.27]. After being praised, Manthara answered her [VR-CE 2.9.40], and Kaikeyi replied once more [VR-CE 2.9.44].

In the scene with Dasharatha, the king answered when addressed by his beloved Kaikeyi [VR-CE 2.10.16], and she stated her own intention (abhiprāya) [VR-CE 2.10.20]. She said that he swore in due order and was giving her a boon [VR-CE 2.10.21], and she called on the deities to hear that he was granting it [VR-CE 2.10.24]. She took hold of the king, invoked words over him (parigṛhya abhiśasya), and continued speaking [VR-CE 2.10.25]. She then said that the king had given her two boons earlier and that she would name them that very day [VR-CE 2.10.26]. The king answered her [VR-CE 2.10.32]. Kaikeyi asked why he wished to withhold her boon [VR-CE 2.11.3]. The narration calls her pāpā as she looked at the Ikshvaku king lying fallen on the ground and spoke [VR-CE 2.12.1]. She cited Shaibya, who after making a promise gave his own body to a hawk and reached the highest state [VR-CE 2.12.4], and Alarka, who tore out his own eyes without displeasure and gave them to a Veda-versed brahmin who asked for them [VR-CE 2.12.5]. After the king steadied himself with difficulty and spoke to her [VR-CE 2.12.10], she again addressed harsh words to him [VR-CE 2.12.12].

When Rama arrived, he greeted Kaikeyi and spoke to her [VR-CE 2.16.10]. He asked whether harm had come to Bharata, Shatrughna, or his mothers [VR-CE 2.16.13], and whether she had said something harsh to his father out of pride and anger so that his mind was disturbed [VR-CE 2.16.16]. Kaikeyi gave Rama a very harsh statement [VR-CE 2.16.20]. She told him that his father had given her two boons long ago in a battle of the gods and asuras [VR-CE 2.16.21]. According to her, the boons were granted when he was protected in that battle while wounded or carrying an arrow (saśalya), though the sense of this phrase is uncertain [VR-CE 2.16.21]. Rama answered her [VR-CE 2.16.45] and referred to her having spoken to the king [VR-CE 2.16.50]. Rama said that his exile would leave the king's daughter (nṛpātmajā) with her purpose accomplished [VR-CE 2.19.10] (speaker: Rama). He also said that Dasharatha, pleased in mind, had earlier given Kaikeyi two great boons [VR-CE 2.23.20] (speaker: Rama). Kausalya said that a co-wife had spoken words contrary to dharma, and this co-wife is likely Kaikeyi from context [VR-CE 2.18.18] (speaker: Kausalya).

As the exile went forward, Dasharatha named Kaikeyi's granting of a boon (varadāna) as the cause of his delusion [VR-CE 2.31.23] (speaker: Dasharatha). Kaikeyi said that Bharata would not accept a kingdom emptied of its people, which she compared to surā whose essence had been drunk, tasteless and empty [VR-CE 2.32.10]. She also cited the king's own lineage, in which Sagara banished his eldest son Asamañja [VR-CE 2.32.12]. Dasharatha called her pāpe and told her that Rama's exile should be enough for her [VR-CE 2.33.15] (speaker: Dasharatha). On another occasion the king looked at her and spoke [VR-CE 2.37.5]. Kausalya said that Kaikeyi, having exiled Rama, would frighten her again [VR-CE 2.38.3], and that the king had abandoned them to forest-dwelling with Kaikeyi's consent [VR-CE 2.38.7] (speaker: Kausalya). The women of the city spoke of her as the one who sends a son of the king of kings into exile [VR-CE 2.42.21] (speaker: city women). Village people said she was sending the king's son to dwell in the forest [VR-CE 2.43.6] (speaker: villagers). Rama said he believed Kaikeyi had come for Dasharatha's end, for his own exile, and for Bharata's kingship [VR-CE 2.47.14] (speaker: Rama).

On his return, Bharata asked whether Kaikeyi was free from illness and what she had said [VR-CE 2.64.9]. She spoke to him words that were unpleasant (vipriya) in content while she took them to be pleasant (priyaśaṅkayā), and the precise sense of the verse is debated [VR-CE 2.66.34]. She told him that Rama had taken no brahmin's wealth from anyone [VR-CE 2.66.40], that she had also asked for Rama's exile [VR-CE 2.66.41], and that Rama had been sent away with Lakshmana and Sita [VR-CE 2.66.42]. She was accused of sending Rama to the forest, asked why she did not grieve, and called pāpe [VR-CE 2.67.8]. Bharata pained her with a string of unpleasant words [VR-CE 2.67.15]. She is said to have incurred the guilt of bhrūṇahatyā by destroying the family [VR-CE 2.68.4]. Bharata said that she had sent Rama to the forest in sorrow [VR-CE 2.68.10] (speaker: Bharata). Kausalya said that Kaikeyi had sent her son to live in the forest wearing bark garments [VR-CE 2.69.7] (speaker: Kausalya). Bharata said he would kill Kaikeyi if Rama would not reproach him as a matricide [VR-CE 2.72.21] (speaker: Bharata). He also said that his mother had spoken words on his account that were not what he wanted [VR-CE 2.84.16] (speaker: Bharata). Lakshmana spoke of Kaikeyi seeing her son killed in battle by him that day [VR-CE 2.90.20] and declared he would kill her together with her followers and relatives [VR-CE 2.90.21] (speaker: Lakshmana). Bharata called his mother a wrongdoer deserving punishment, but said that because of his bond he would not kill her with severe punishment [VR-CE 2.98.47] (speaker: Bharata).

In the later part of the kanda, Rama summarized that after receiving the promise, Bharata's mother had asked the king for two boons [VR-CE 2.99.5]: the kingdom for Bharata and the exile (pravrājana) of Rama [VR-CE 2.99.6] (speaker: Rama). He said that Kaikeyi had solicited the king with a boon-request [VR-CE 2.103.32]. Against the condemnations of Dasharatha, Bharata, Kausalya, and Lakshmana, Rama stated that what Kaikeyi said was proper (yuktam) [VR-CE 2.103.29] (speaker: Rama). A verse states that Dasharatha went to heaven because he was free of debt (anṛṇatva) toward Kaikeyi [VR-CE 2.104.6].

Aranya Kanda

Kaikeyi does not act directly in the Aranya Kanda. She appears only in the speech of other characters, who recall her role in Rama's exile and speculate about her future satisfaction. Early in the kanda, Rama tells Lakshmana that what Kaikeyi desired, and the boon she chose, has quickly and on that very day been fully accomplished [VR-CE 3.2.17] (speaker: Rama). In this verse Kaikeyi is named as the one whose chosen boon (vara vṛta) is spoken of [VR-CE 3.2.17].

Marica, speaking to Ravana, describes Kaikeyi as having deceived (vañcita) Rama's father, whom he calls truthful (satyavādin) [VR-CE 3.35.10] (speaker: Marica). In Marica's account, Rama, described as dharmātman, saw his father deceived by Kaikeyi, resolved "I will do it," and then went forth to the forest [VR-CE 3.35.10] (speaker: Marica).

The fullest account of Kaikeyi's part in the exile comes from Sita, who narrates it to Ravana when he approaches her disguised (speaker: Sita). Sita says that while Raghava's consecration was being prepared, Kaikeyi asked her husband for a boon (varam yācate) [VR-CE 3.45.6]. Having received (pratigṛhya) a favor from Sita's father-in-law, Kaikeyi asked him for two boons: Sita's exile (pravrājana) and Bharata's consecration [VR-CE 3.45.7] (speaker: Sita). In Sita's report, Kaikeyi declares that she will not eat, sleep, or drink, and that her life will end if Rama is consecrated [VR-CE 3.45.8]. While Kaikeyi was speaking thus, Sita's father-in-law, the honor-giver (mānada), implored her with fitting words or riches (arthair anvarthaiḥ) [VR-CE 3.45.9] (speaker: Sita). The same verse can be read as saying that Kaikeyi did not make a request (yācñā) in response, though the phrasing is ambiguous [VR-CE 3.45.9].

Sita then reports Kaikeyi's address to Rama. Kaikeyi spoke to Rama quickly (drutam) [VR-CE 3.45.11]. Addressing him as Rāghava, she told him that this had been ordered by his father and bade him listen [VR-CE 3.45.12]. She said that the kingdom, free of thorns (akaṇṭaka), was to be given to Bharata [VR-CE 3.45.12]. Addressing him as Kakutstha, she told Rama that he must live fourteen years (nine and five) in the forest and go forth into exile, and that he must free his father from untruth (anṛta) [VR-CE 3.45.13]. Rama answered Kaikeyi "so be it" and carried out her command [VR-CE 3.45.14] (speakers: Rama, Sita). Sita closes this part of her account by saying that the three of them were deprived of the kingdom on account of Kaikeyi (kaikeyyā kṛte), an expression the pack also renders as "on account of Kaikeyi's son" or "Kaikeyi's affair" [VR-CE 3.45.18] (speaker: Sita). A Southern-only verse in the recension adds that he did not consecrate Rama (nābhyaṣecayat) in order to please Kaikeyi (kaikeyyāḥ priyakāmārtham) [VR-S 3.45.10+1]. That verse does not name its subject.

After Sita's abduction, Rama returns to Kaikeyi in his anxious questions to Lakshmana (speaker: Rama). He asks whether Kaikeyi will be fulfilled in her desire and happy if Rama is dead and Lakshmana gone on account of Sita (sītānimittam) [VR-CE 3.56.7]. He also asks whether Kausalya, her son dead, will not have to attend upon Kaikeyi [VR-CE 3.56.8]. The pack marks the reading of both verses as uncertain [VR-CE 3.56.7] [VR-CE 3.56.8].

Southern-only passages extend Rama's lament. In one, Rama says that queen Kaikeyi will have her wish fulfilled (sakāmā) because of Sita's absence [VR-S 3.59.29+10] (speaker: Rama). The pack marks this reading as uncertain [VR-S 3.59.29+10]. In another Southern-only passage, Rama orders that Kaikeyi, Sumitra, and Kausalya be duly greeted on his behalf and carefully protected, with Lakshmana as the addressee by context [VR-S 3.59.29+18] (speaker: Rama). A further Southern-only passage has Rama state that Kaikeyi and Sumitra are to be attended to by Lakshmana [VR-S 3.59.29+46] (speaker: Rama).

Sundara Kanda

Kaikeyi does not act directly in the Sundara Kanda. She appears in a retrospective account of the events at Ayodhya, in a passage whose attested speakers are Sita and Kaikeyi (speaker: Sita, reporting Kaikeyi's words). In this account, while the preparations for Raghava's consecration were under way, the queen named Kaikeyi addressed her husband [VR-CE 5.31.15]. She declared that if Rama were consecrated, she would neither drink nor eat, and that this would be her daily meal [VR-CE 5.31.16]. She also said that Rama's consecration would be the end of her life [VR-CE 5.31.16].

Kaikeyi then appealed to the king's own word. She told the best of kings that if the statement he had made out of affection was not false, it should be carried out, and Raghava should go to the forest [VR-CE 5.31.17]. Her demand was that Raghava depart for the forest [VR-CE 5.31.17]. The king, described as truthful of speech, remembered the boon he had granted to the queen. After hearing Kaikeyi's words, which the passage calls cruel and unpleasant, he fainted or was bewildered (mumoha) [VR-CE 5.31.18].

Kaikeyi is also named in a passage where Hanuman speaks of the royal mothers. Hanuman predicts that the mothers, Kaikeyi among them, will not survive after seeing their sons dead, and he says there is no doubt about it (na saṃśayaḥ) (speaker: Hanuman) [VR-CE 5.11.27]. The pack marks this claim as uncertain rather than explicit.

All material for this kanda comes from the VR-CE branch. The pack contains no Southern-only claims about Kaikeyi in the Sundara Kanda.

Yuddha Kanda

Kaikeyi does not act directly in the Yuddha Kanda. She appears in the speech of others, chiefly as the cause of Rama's exile, and later as one of the queens Rama greets on his return. Her first appearance comes when Sita, having recognized by its identifying marks a head presented to her as Rama's, rebukes Kaikeyi in great distress [VR-CE 6.23.3]. Sita (speaker: Sita) declares that Kaikeyi should now be fulfilled in her desire, since this delight of the family is slain [VR-CE 6.23.4], and that the whole family has been destroyed by Kaikeyi [VR-CE 6.23.4]. She charges that Kaikeyi sent Rama off from the house to the forest [VR-CE 6.23.5] and asks what displeasing act the noble Rama had ever done to her [VR-CE 6.23.5].

Rama also names Kaikeyi during the war. In a moment of grief he asks what he will say to his mother Kausalya and to Kaikeyi [VR-CE 6.39.8].

After the battle, Rama is told that he will comfort the distressed Bharata and Kausalya and will see Kaikeyi and Sumitra [VR-CE 6.107.4]. In the same episode Dasharatha (speaker: Dasharatha) recalls that Kaikeyi spoke words aimed at Rama's exile, using the term pravrājana [VR-CE 6.107.14]. Rama answers by asking the king, whom he addresses as dharmajña, to show favor (prasāda) toward Kaikeyi and Bharata [VR-CE 6.107.24]. Rama (speaker: Rama) reports that the king had once said to Kaikeyi, "I abandon you together with your son" [VR-CE 6.107.25], and asks that this terrible curse (śāpa) not touch Kaikeyi or her son [VR-CE 6.107.25].

Kaikeyi's command is mentioned again on the journey home. Rama refers to Bharata as Kaikeyi's son and says that he came to that place to appease or propitiate him [VR-CE 6.111.26]. Bharadvaja (speaker: Bharadvaja) describes Rama as having been engaged in Kaikeyi's command (kaikeyīvacane yuktam) while living on forest roots and fruits (vanyamūlaphalāśanam) [VR-CE 6.112.7].

At the reunion, Rama salutes Sumitra and "the renowned Kaikeyi" [VR-CE 6.115.39]. He salutes Kausalya, Sumitra, and Kaikeyi again later [VR-CE 6.116.39]. A Southern-only verse, which uses her as a figure of comparison, says that women will be ever joyful with living sons, grandsons, and descendants, just as Rama's mother is with Raghava, Sumitra with Lakshmana, and Kaikeyi with Bharata [VR-S 6.116.90+3].

Uttara Kanda

Kaikeyi has a small role in the Uttara Kanda, appearing alongside the other queens. In a Southern-only passage, she performs an auspicious rite (maṅgala) in the royal residence together with Kausalya, Sumitra and other royal women [VR-S 7.55.7+3]. In the Critical Edition, after Shatrughna has instructed the chiefs and dispatched the large army, he salutes Kausalya, Sumitra and Kaikeyi [VR-CE 7.56.15].

The kanda also records her death. Kaikeyi, called yashasvini ("renowned"), follows Rama's mother in death along with Sumitra [VR-CE 7.89.12]. Having performed dharma of many kinds, she becomes established in tridiva, heaven [VR-CE 7.89.12]. Gifts are then given to the mothers without distinction (aviśeṣeṇa) and go to brahmins and ascetics. Kaikeyi is not named in this verse and is included only by context as one of the mothers [VR-CE 7.89.14].

How other characters describe them

Dasharatha

In the Critical Edition, Dasharatha addresses Kaikeyi as cruel (nṛśaṃse), of bad conduct (duṣṭacāritre), and destroyer of this family (kulasya asya vināśini) [VR-CE 2.10.33] (speaker: Dasharatha). He calls her avalipte, the proud or arrogant one, while saying she does not know something [VR-CE 2.10.17]. Later he describes her as intent only on material gain (kevalārthaparā) and as one who has abandoned dharma [VR-CE 2.37.7], and in the same verse he disowns those who live dependent on her, saying he is not theirs and they are not his [VR-CE 2.37.7]. He calls her pāpe, sinful one, and tells her that Rama's exile (rāmavivāsana) should be enough for her [VR-CE 2.33.15]. The king also declares that he renounces both Kaikeyi and her son together, a son described as svaja, born of himself [VR-CE 2.12.11] (speaker: the king). In a lament, the king says that "this person/people" (ayaṃ janaḥ) is troubled on account of Kaikeyi alone (ekasyāḥ), though the verse does not name the referent of ayaṃ janaḥ [VR-CE 2.34.7].

The Southern recension (Southern-only) adds further vocatives from Dasharatha. He addresses her as nṛśaṃse (cruel), pāpasaṃkalpe (of sinful intent), kṣudre (petty) and duṣkṛtakāriṇi (doer of evil deeds) [VR-S 2.10.40+106], and the same set of epithets recurs in another Southern passage [VR-S 2.10.40+38]. He accuses her of cruel conduct (nṛśaṃsavṛtte) and calls her a striker in calamity (vyasanaprahāriṇi) [VR-S 2.10.40+86]. He also addresses her as one intent on gain, cruel, and set on causing him grief [VR-S 2.10.40+80]. In another Southern verse he tells her, per context, to desist from this attitude and from this untruth if she is to do what is pleasing to her husband, the world and Bharata [VR-S 2.10.40+37].

Bharata

Bharata calls Kaikeyi cruel (nṛśaṃse), desirous of kingship (rājyakāmuke), of evil conduct (durvṛtte) and a killer of her husband (patighātini) [VR-CE 2.68.7] (speaker: Bharata). Elsewhere he characterizes her as ātmakāmā (self-desiring), caṇḍī (fierce), krodhanā (prone to anger) and prājñamāninī (thinking herself wise) [VR-CE 2.64.9]. He goes as far as denying that she is the daughter (kanyā) of the wise Aśvapati, called dharmarāja [VR-CE 2.68.9]. He states that a sin was done by his mother and that he does not approve of it, with the mother identified as Kaikeyi from context [VR-CE 2.76.14]. He calls her deserving of punishment and a wrongdoer, yet says that because of the bond between them he does not kill his mother with severe punishment [VR-CE 2.98.47].

Bharata's statements also include her within the circle he asks Rama to protect. He refers to her as his mother (mātā me), the one who spoke on his account, with her identity resolved from context [VR-CE 2.84.16]. He asks Rama to protect (trātu) Kaikeyi together with himself, the father, friends, kinsmen, townspeople and country people [VR-CE 2.98.55].

Rama

Rama's descriptions of Kaikeyi range from praise to suspicion. He describes her as priyakāmā (wishing to please), sudakṣiṇā (very gracious) and madirekṣaṇā (intoxicating-eyed) [VR-CE 2.14.14] (speaker: Rama). He calls Bharata's mother yaśasvinī (renowned) and varavarṇinī (of excellent complexion or beauty, a conventional epithet) [VR-CE 2.99.5], and identifies her as the woman the father was marrying [VR-CE 2.99.3]. He says that "our mother" has a mind tormented (paritapyate) on account of his consecration [VR-CE 2.19.4].

On her words, Rama asks whether she, from pride and anger, said something harsh to his father so that his mind was disturbed [VR-CE 2.16.16], and he later describes her words as harsh (ugra) and hard to say (durvaca), aimed at cancelling the consecration and sending him away [VR-CE 2.19.16]. He says the aged king, lacking a protector and deprived of Rama, is kāmātman and has come under Kaikeyi's control (vaśam āgataḥ) [VR-CE 2.47.8]. He speculates, framed only as a possibility, that Queen Kaikeyi might for the sake of the kingdom cause the great king to lose his life on seeing Bharata arrive [VR-CE 2.47.7], and in a passage marked uncertain he fears she might hand his mother over to Bharata [VR-CE 2.47.18].

Rama also speaks of acting in accordance with her. He says that when urged by his father he would all the more go, upholding the promise and for Kaikeyi's pleasure [VR-CE 2.16.34], and that he will go on Kaikeyi's word even though the revered one has not told him himself [VR-CE 2.16.49]. He tells Sumantra to deliver his message to the king, to his mother, to the other queens, and repeatedly to Kaikeyi [VR-CE 2.46.23]. At the close of the war he asks the king to show favor (prasāda) toward Kaikeyi and Bharata [VR-CE 6.107.24]. In Southern-only material, Rama asks the boon-giver to fulfil in full the boon he gave Kaikeyi when pleased [VR-S 2.31.30+1], and he tells Bharata to protect his mother Kaikeyi and not to show anger toward her [VR-S 2.104.22+3].

Lakshmana

Lakshmana asks how Kaikeyi, addressed as "mother" (ambā), could be of such a kind, krūradarśinī, cruel-looking or cruel in outlook [VR-CE 3.15.33] (speaker: Lakshmana). In an imagined scene he describes her as rajyakamuka (desirous of kingship) and as intensely grieved (suduhkhartā) [VR-CE 2.90.20].

Sita

Sita, recounting the events, describes Kaikeyi's words as cruel and disagreeable (krūram apriyam) [VR-CE 5.31.18], and says that the king, called truthful of speech, fainted or was bewildered after hearing them [VR-CE 5.31.18] (speaker: Sita). In another account Sita says that Kaikeyi, having received a favor from Sita's father-in-law, asked her husband for two boons, an exile (pravrājana) and Bharata's consecration [VR-CE 3.45.7], and that the father-in-law, the honor-giver (mānada), implored her with fitting words while she was speaking thus [VR-CE 3.45.9].

Manthara

Manthara addresses Kaikeyi as mūḍhe, foolish one [VR-CE 2.7.10] (speaker: Manthara). She says Kaikeyi, from foolishness, sees what is harmful and does not understand her own situation [VR-CE 2.8.12], and predicts that Kaikeyi's son will be utterly ruined, like one without a protector, cut off from pleasures and from the royal lineage [VR-CE 2.8.16].

Marica

Marica says that Kaikeyi deceived (vañcita) Rama's father, who was truthful (satyavādin) [VR-CE 3.35.10], and that Rama, seeing his father so deceived, resolved to act and went forth to the forest [VR-CE 3.35.10] (speaker: Marica).

Kausalya

In a passage marked uncertain, Kausalya says that a co-wife (sapatnī), likely Kaikeyi from context, spoke words contrary to dharma [VR-CE 2.18.18] (speaker: Kausalya).

Bharadvaja

Bharadvaja describes Rama as engaged in Kaikeyi's command (kaikeyīvacane yuktam) and subsisting on forest roots and fruits [VR-CE 6.112.7] (speaker: Bharadvaja).

The people of Ayodhya

The city women (paurastriyaḥ) say that if the kingdom were to be Kaikeyi's, it would be unrighteous (adharmya) and like having no protector (anāthavat) [VR-CE 2.42.18]. They call her merciless (nirghṛṇā), unrighteous (adharmyā) and of evil conduct (duṣṭacāriṇī), and ask who could live happily after obtaining her [VR-CE 2.42.21]. They describe her as the one who sends a son of the king of kings into exile [VR-CE 2.42.21]. The village-dwelling people call her cruel (nṛśaṃsā), sinful (pāpā) and attached to sin (pāpānubandhinī) [VR-CE 2.43.5].

Narrative description

In the narrative of the boon scene, Kaikeyi is described as vākyajñā (skilled in speech) and roṣamūrchitā (overcome by anger) [VR-CE 2.12.12], and her speech is called dreadful (dāruṇa) [VR-CE 2.10.30]. When questioned by Bharata after the king's death, she is said to have replied truthfully (yathātattvam) [VR-CE 2.66.29]. In Southern-only material, the narrator calls her mūḍhā (foolish or deluded) and paṇḍitamāninī (one who thinks herself learned) [VR-S 2.66.39+1].

Contested and contradictory passages

Claims about Kaikeyi in the staging records include explicit statements, metaphors, and uncertain readings, and speakers do not always agree. The judgments and traits sections above keep those sides separate. This page does not choose among them.

Southern-only material

The material below is attested only in the Southern recension (VR-S) as supplied in the pack. It is not part of the Critical Edition core, and every claim carries a VR-S label. In many passages Kaikeyi is identified only from context, and the speaker is often unnamed. Those cases are marked as they occur.

Manthara's instigation

Manthara tells Kaikeyi that Raghava will obtain the kingdom and that Kaikeyi and her son will certainly suffer if he does (speaker: Manthara) [VR-S 2.9.45+3]. Addressing her as kalyāṇi, Manthara urges her to strive for Bharata's consecration [VR-S 2.9.45+3]. The narrator describes Manthara's words as beneficial (hitam) to Kaikeyi and harmful to Rama [VR-S 2.9.45+2].

A speaker identified from context as Kaikeyi, though the verse gives no name, tells the hunchback (kubje) that she will report to her on Kaikeyi having gone to Yama's realm, or once Raghava has gone to the forest for a very long time. The pack marks this reading as uncertain [VR-S 2.9.45+5]. Kaikeyi says she does not want life here if Raghava does not go to the forest [VR-S 2.9.45+6].

Strongly instigated by the "wicked hunchback" (kubjayā pāpayā), the queen, identified by context as Kaikeyi, lay on the ground [VR-S 2.9.47+1]. Having decided in her mind that the course of action was right, she told Manthara everything [VR-S 2.9.47+2]. The narrator calls her vicakṣaṇā (discerning) at this moment [VR-S 2.9.47+2].

The boon scene with Dasharatha

A speaker whom context suggests is the king, though the cited verse does not name him, addresses Kaikeyi by name. He tells her to rise, asks why she is exerting herself [VR-S 2.10.12+5], and asks her to tell him truly where her fear has come from [VR-S 2.10.12+5]. A speaker also addresses her by name and tells her to choose whatever she desires from the abundant wealth, grain and livestock produced there [VR-S 2.10.12+2]. A speaker, by context the king, swears by Rama to carry out her word [VR-S 2.10.17+2]. The narrator ascribes to her a lack of impartiality (nirmādhyasthya) and joy at that time [VR-S 2.10.19+1], and calls her devī, her mind set on that purpose (tadarthamanā) [VR-S 2.10.19+1].

Kaikeyi tells the king to recall a past event in the battle between devas and asuras [VR-S 2.10.25+1]. She describes herself as watchful (jāgratyā) and striving (yatamānāyāḥ), which is a self-claim [VR-S 2.10.25+2]. She says that if he does not give her the boon after promising it in accordance with dharma, she will give up her life that very day, disrespected by him [VR-S 2.10.25+4].

She presses him with questions. She asks how he could claim righteousness (dhārmikatva) on earth if he regretted granting the two boons [VR-S 2.10.40+18]. She asks what he would reply when the many assembled royal sages spoke [VR-S 2.10.40+19]. She accuses him of wishing to abandon dharma in order to consecrate Rama [VR-S 2.10.40+99]. When the king repeatedly prayed for the far shore of his ocean of grief, she answered with words described as even fiercer than before (raudrātaram vacaḥ) [VR-S 2.10.40+98].

Statements by an unclear speaker. Several responses in this sequence come from a speaker whom the pack leaves unclear:

The speaker says the addressee (devi, later called Kaikeyi in context) is afflicted by grief on hearing something and torments him greatly [VR-S 2.10.40+1].
He says her mind is perverted (vikṛtā matiḥ) in this matter [VR-S 2.10.40+2].
He says that she, addressed as viśālākṣi, did nothing improper or displeasing to him before [VR-S 2.10.40+3].
He says that she often told him tales, addressing her as subāle [VR-S 2.10.40+4].

Statements attributed to Dasharatha. The king states that she chooses Bharata seated in the kingdom and Raghava in the forest [VR-S 2.10.40+36]. He says he did not know of this fault of disposition (śīlavyasana) in her before [VR-S 2.10.40+35]. He tells her to desist from this attitude and this untruth if she would do what pleases her husband, the world and Bharata [VR-S 2.10.40+37].

He addresses her with the epithets nṛśaṃsā (cruel), pāpasaṅkalpā (of sinful intent), kṣudrā (mean) and duṣkṛtakāriṇī (doer of evil deeds) [VR-S 2.10.40+38]. The same set appears in vocative form later in the sequence [VR-S 2.10.40+106].

He further accuses her of the following:

She is intent on gain, cruel and set on causing him grief [VR-S 2.10.40+80].
She wishes destruction and is unfriendly and hostile [VR-S 2.10.40+84].
She would delight in harming city, realm and kinsmen, and in the joy of his enemies [VR-S 2.10.40+85].
She is of cruel conduct (nṛśaṃsavṛtte) and strikes in calamity (vyasanaprahāriṇi) [VR-S 2.10.40+86].

He also tells her that Bharata may rule with her, without himself, Rama and Lakshmana [VR-S 2.10.40+85]. He says Rama was sent into exile by him while he was being tormented by Kaikeyi [VR-S 2.10.40+44].

Statements by an unnamed speaker. An unnamed speaker tells Kaikeyi that she will rule the Ikshvaku family after he and Rama have abandoned it. He describes the family as eternal, honored for its virtues, unshaken yet in distress [VR-S 2.10.40+70]. He tells her to grieve, blaze, perish or burst into a thousand pieces, and declares that he will not carry out her very harsh and harmful speech [VR-S 2.10.40+88].

A speaker unnamed in the supplied rows makes three further statements:

He judges Kaikeyi, who appeared virtuous (satī), to be thoroughly not virtuous (asatī) [VR-S 2.10.40+122].
He says she has comforted him with many falsehoods and soothing words [VR-S 2.10.40+123].
He says she will surely have the kingdom ruled as a widow with her son [VR-S 2.10.40+121].

Kaikeyi's exchange with Rama

After Rama, called Raghava and mahatma, had spoken to her, Kaikeyi replied [VR-S 2.16.17+1]. The narrator calls her very shameless (sunirlajjā) in this speech and her words bold and self-serving (dhṛṣṭam ātmahitam vacaḥ) [VR-S 2.16.17+1].

She makes several claims about the king:

He has something in his mind that he does not speak out of fear of Rama (tvadbhayāt) [VR-S 2.16.17+2].
Speech does not come to him to say something unpleasant to Rama, who is dear to him [VR-S 2.16.17+3].
He granted her a boon with the words "I give" [VR-S 2.16.17+5].

She makes her disclosure conditional in two ways. She says that if the king states the matter, whether auspicious or inauspicious, and Rama will carry it all out, she will tell it again [VR-S 2.16.17+7]. She ties the disclosure to Rama's promise to do everything (sarvam kariṣyasi) [VR-S 2.16.17+7]. She also says she will speak if what the king has said will not come to ruin with regard to Rama [VR-S 2.16.17+8]. She then speaks harshly (paruṣam) to Rama [VR-S 2.16.26+3].

Rebukes after the exile decision

Rama asks the boon-giver to fulfil in full the boon he gave Kaikeyi when pleased, and to be truthful (speaker: Rama) [VR-S 2.31.30+1].

Sumantra describes King Dasharatha as Kaikeyi's husband and says he has been abandoned [VR-S 2.31.37+35]. Sumantra states that he regards her as a husband-killer (patighnī) and ultimately a family-destroyer (kulaghnī) [VR-S 2.31.37+36]. The same charge appears separately in the mouth of an unidentified speaker [VR-S 2.31.37+4].

An unidentified speaker in the same passage makes a series of further judgments:

For her, nothing exists as "most unfit to be done" (akāryatama) [VR-S 2.31.37+3].
She should not disdain Dasharatha, who is her husband, supporter, boon-giver and lord [VR-S 2.31.37+5]. The speaker adds that for women a husband's wish outweighs ten million sons [VR-S 2.31.37+5].
She wishes to disrupt (lopayitum) the practice by which, in this Ikshvaku line, the kingdom passes by seniority when a king perishes [VR-S 2.31.37+6].
She wishes to do a deed that transgresses bounds (amaryāda) [VR-S 2.31.37+8].
It seems a wonder that the earth does not at once split open for one who behaves in this way [VR-S 2.31.37+9].

A speaker the pack leaves unclear offers the opinion (manye) that Kaikeyi's abhijātya is the same as her mother's [VR-S 2.31.37+12]. The same speaker refers to her father as of great radiance (bhūrivarcas) [VR-S 2.31.37+13]. He also says that someone's intent became known from a cry and that he laughed in many ways there [VR-S 2.31.37+13].

Other Southern-only passages

Unnamed speakers say that Kaikeyi, with her son and relatives, should go into a region of grass-eaters, meat-eaters, fruit-eaters, beasts of prey, animals and birds [VR-S 2.30.20+1].

In a later scene, an unnamed speaker addresses her with several judgments:

She would rule the earth alone once it had become empty (śūnyā), its people gone and only trees remaining [VR-S 2.33.12+14].
She is of bad conduct (durvṛttā) and stands in what is harmful (ahita) to the subjects [VR-S 2.33.12+14].
Even if she were to leap from the ground into the sky, the person referred to would not act otherwise [VR-S 2.33.12+17].
She is greedy for her son (putragardhinī), and an unpleasant thing was done to a son [VR-S 2.33.12+18].

Vasishtha tells Kaikeyi to remove the bark garment from her daughter-in-law and give her excellent ornaments (speaker: Vasishtha) [VR-S 2.33.12+20]. The king, mahīpati by context, addresses the person spoken to as "sinful one" (pāpe) and "lowest" (adhame) [VR-S 2.33.14+5].

An unnamed speaker tells an addressee called "amba" to abandon pride and conceit, behave properly toward the mothers, and have Kaikeyi act in accordance with the king and the noble lady [VR-S 2.52.14+1]. The narrator calls Kaikeyi mūḍhā (deluded) and paṇḍitamāninī (one who thinks herself learned) [VR-S 2.66.39+1].

An unnamed speaker makes three statements to Kaikeyi:

Through obtaining her, the heroic conduct of the earlier kings has been reversed [VR-S 2.67.14+6].
He will not fulfil her wish, and her resolve is sinful (pāpaniścaye) [VR-S 2.67.14+8].
She has started a calamity that is life-ending for him [VR-S 2.67.14+8].

Rama tells Bharata to protect his mother Kaikeyi and not to show anger toward her (speaker: Rama) [VR-S 2.104.22+3]. Rama commands that Kaikeyi, Sumitra and Kausalya be duly greeted at his order and carefully protected by the addressee, Lakshmana by context [VR-S 3.59.29+18]. He also states that Kaikeyi and Sumitra are to be attended to by Lakshmana [VR-S 3.59.29+46]. In a comparison in the Yuddha Kanda, Kaikeyi is paired with Bharata as mother and son, alongside Sumitra with Lakshmana and Rama with an unnamed "mother" [VR-S 6.116.90+3].

Key verses

VR-CE 2.10.41

स भूमिपालो विलपन्ननाथव;त्स्त्रिया गृहीतो हृदयेऽतिमात्रता

पपात देव्याश्चरणौ प्रसारिता;वुभावसंस्पृश्य यथातुरस्तथा

sa bhūmipālo vilapann anāthavat; striyā gṛhīto hṛdaye 'timātratā papāta devyāś caraṇau prasāritāv; ubhāv asaṃspṛśya yathāturas tathā

The king, lamenting as if helpless, overpowered in heart by a woman, fell without touching the queen's outstretched feet, as if afflicted.

Word-by-word: ["bhūmipālaḥ=king", "vilapan=lamenting", "anāthavat=like one without protector", "striyā gṛhītaḥ=seized by a woman", "devyāḥ=of the queen", "caraṇau prasāritau=outstretched feet"]

VR-CE 2.19.17

कथं प्रकृतिसंपन्ना राजपुत्री तथागुणा

ब्रूयात्सा प्राकृतेव स्त्री मत्पीडां भर्तृसंनिधौ

kathaṃ prakṛtisaṃpannā rājaputrī tathāguṇā brūyāt sā prākṛteva strī matpīḍāṃ bhartṛsaṃnidhau

How could she, a princess of good nature and such qualities, speak of my torment like a common woman in her husband's presence?

Word-by-word: ["prakṛtisaṃpannā=endowed with good nature", "rājaputrī=princess", "tathāguṇā=of such qualities", "prākṛtā=common", "strī=woman", "bhartṛsaṃnidhau=in husband's presence"]

VR-CE 2.32.11

कैकेय्यां मुक्तलज्जायां वदन्त्यामतिदारुणम्

राजा दशरथो वाक्यमुवाचायतलोचनाम्

वहन्तं किं तुदसि मां नियुज्य धुरि माहिते

kaikeyyāṃ muktalajjāyāṃ vadantyām atidāruṇam rājā daśaratho vākyam uvācāyatalocanām vahantaṃ kiṃ tudasi māṃ niyujya dhuri māhite

As shameless Kaikeyi spoke most cruelly, King Dasharatha said to the long-eyed one: why do you goad me, who carry the load after yoking me to it?

Word-by-word: ["muktalajjāyām=one whose shame is released", "atidāruṇam=very harsh", "āyatalocanām=long-eyed", "vahantam=carrying", "tudasi=you goad", "dhuri=in the yoke"]

VR-CE 2.32.9

एवं ब्रुवति काकुत्स्थे कैकेय्या भयमागतम्

मुखं चाप्यगमाच्छोषं स्वरश्चापि न्यरुध्यत

evaṃ bruvati kākutsthe kaikeyyā bhayam āgatam mukhaṃ cāpy agamāc choṣaṃ svaraś cāpi nyarudhyata

While the Kakutstha was speaking thus, fear came to Kaikeyi; her face became dry and her voice was stopped.

Word-by-word: ["kākutsthe=Kakutstha (epithet)", "bhayam=fear", "mukham=face", "śoṣam=dryness", "svaraḥ=voice", "nyarudhyata=was checked"]

VR-CE 2.66.11

शून्योऽयं शयनीयस्ते पर्यङ्को हेमभूषितः

न चायमिक्ष्वाकुजनः प्रहृष्टः प्रतिभाति मे

śūnyo 'yaṃ śayanīyas te paryaṅko hemabhūṣitaḥ na cāyam ikṣvākujanaḥ prahṛṣṭaḥ pratibhāti me

This couch of yours is empty, a bed adorned with gold; these Ikshvaku people do not seem delighted to me.

Word-by-word: ["śūnyaḥ=empty", "śayanīyaḥ=couch", "paryaṅkaḥ=bed", "hemabhūṣitaḥ=gold-adorned", "prahṛṣṭaḥ=cheerful"]

VR-CE 2.7.13

कैकेयी त्वब्रवीत्कुब्जां कच्चित्क्षेमं न मन्थरे

विषण्णवदनां हि त्वां लक्षये भृशदुःखिताम्

kaikeyī tv abravīt kubjāṃ kaccit kṣemaṃ na manthare viṣaṇṇavadanāṃ hi tvāṃ lakṣaye bhṛśaduḥkhitām

Kaikeyi said to the hunchback: 'Is all well, Manthara? I see you with a dejected face, greatly distressed.'

Word-by-word: ["kaccit=I hope", "kṣemam=well-being", "viṣaṇṇavadanām=dejected-faced", "lakṣaye=I perceive", "bhṛśaduḥkhitām=greatly pained", "kubjām=hunchback"]

VR-CE 2.7.27

मन्थराया वचः श्रुत्वा शयनात्सा शुभानना

एकमाभरणं तस्यै कुब्जायै प्रददौ शुभम्

mantharāyā vacaḥ śrutvā śayanāt sā śubhānanā ekam ābharaṇaṃ tasyai kubjāyai pradadau śubham

Having heard Manthara's words, she of beautiful face gave that hunchback one beautiful ornament from the couch.

Word-by-word: ["śrutvā=having heard", "śubhānanā=beautiful-faced", "ābharaṇam=ornament", "kubjāyai=to the hunchback", "pradadau=gave", "śayanāt=from the couch/bed"]

VR-CE 2.9.40

इति प्रशस्यमाना सा कैकेयीमिदमब्रवीत्

शयानां शयने शुभ्रे वेद्यामग्निशिखामिव

iti praśasyamānā sā kaikeyīm idam abravīt śayānāṃ śayane śubhre vedyām agniśikhām iva

Thus praised, she spoke this to Kaikeyi, who lay on a bright bed like a flame of fire on an altar.

Word-by-word: ["praśasyamānā=being praised", "sā=she (Manthara by context)", "śayānām=lying", "śayane śubhre=on a bright bed", "vedyām=on an altar", "agniśikhām iva=like a fire-flame"]

References

Distinct inline citations used above:

Source-only article compiled from Valmiki Ramayana verses in the Critical Edition (VR-CE) and Southern-only passages (VR-S). Inline citations were checked against the project verse index.

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