A Brief on Lava, Kusa and Sita Descends into Earth - A Tearful Conclusion

We have looked at the great episode of Rama listening to Lava and Kusa sing Ramayana, unaware of them being his sons. There is an old telugu movie with the name ‘Lava Kusa’ which I watched long back. It taught me first about the two sons of Rama vivdly through good narration which helped me in writing the last post. There is this knack from telugu filmmakers of yesteryear in creating many good mythological movies. Watching those is like walking in a good library in itself. The hidden treasures of the ancient India which we hardly knew in the modern world are all carefully formatted in video form, acted in by great actors and there for the audience to entertain and learn at the same time. This filmmaking of ancient scriptures has been undertaken as a mission by those legendary Telugu actors and filmmakers. For example, the iconic NTR acted in over 50 mythological films throughout his career. They taught about the great epic literature of India more than anything else. Here I am giving a brief summary of the ‘Lava Kusa’ film, in which NTR acted as Rama. 

Lava Kusa is a revered Telugu mythological drama based on the Uttara Kanda of the epic Ramayana. The film narrates the story of Lava and Kusa, the twin sons of Lord Rama and Sita, born and raised in sage Valmiki’s hermitage after Sita is exiled from Ayodhya. Unaware of their royal lineage, the boys grow up learning scriptures, warfare, and devotion. As Rama prepares for the Ashwamedha Yagna, his ceremonial horse enters Valmiki’s ashram. Lava and Kusa capture it, leading to a confrontation with Rama’s army. Their valor and skill astonish everyone, culminating in a dramatic battle with Rama himself. Eventually, Valmiki reveals their true identity, and Sita reunites with Rama only to return to Mother Earth, fulfilling her destiny. The film is celebrated for its emotional depth, powerful performances—especially by NTR as Rama—and its timeless music composed by Ghantasala. It was the first full-length color film in Telugu cinema and remains a cultural milestone, revered for its devotion, moral values, and cinematic grandeur. 

I don’t intend to bring films into the epic narration but the holy undertakings by these filmmakers will equally or far better educate the audience about the great sons of Rama. We appreciate and internalize the characters better, and we understand the epic much better through this medium. Let us unify ourselves with these characters and cherish our ancient scriptures to lead an ethical, enriched life based out of these timeless principles. Watching this movie and then reading about this in Uttara Kanda, as I did, will give a clear view into the bond between Rama and Lava, Kusa. The sons of Rama are depicted in just 5 chapters in Uttara Kanda but it leaves a lasting impression on the beautiful descendants and successors of Rama. 

Coming back to the brief of the last post, Lava and Kusha, disciples of Valmiki, began chanting the Ramayana in melodious verses, enchanting sages, kings, and citizens gathered for Rama’s Ashvamedha sacrifice. Their singing, accompanied by instruments, left even Rama astonished, for the story—his own life—was new to him. The assembly, filled with scholars, priests, and courtiers, marveled at the boys’ voices and likeness to Rama himself. When offered gold by Lakshmana, the boys declined, saying fruits and grains sufficed for ascetics. Curious, Rama asked about the poem, and they revealed it was composed by Valmiki, recounting his entire life in 24,000 verses. As the recitations continued over several days, Rama gradually realized that the boys were his own sons, born to Sita. This recognition brought forth the unresolved question of Sita’s purity. Determined to settle it publicly, Rama sent messengers to Valmiki’s hermitage, asking that Sita come forth to testify her innocence before the great assembly. Valmiki consented, and Rama announced that Sita would appear at dawn, setting the stage for a solemn and decisive moment in the epic. 

In chapter 96, Valmiki leads Sita before Rama. 

When the night ended, Rama, scion of the Raghu line, gathered at the sacrificial ground where he had summoned the foremost sages of the age. The assembly was immense and illustrious: Vasishtha, Vamadeva, Javali, Kashyapa, Vishvamitra, Dirghatmas, Durvasa, Paulastya, Shakti, Bhargava, Vamana, Markandeya, Dhirghayus, Maudgalya, Garga, Cyavana, Shatananda, Bharadvaja, Agniputra, Narada, Parvata, Gautama, and countless other ascetics renowned for their austerities. Alongside these rishis came kings, warriors, merchants, valiant monkeys, intrepid titans, and thousands of common folk from all castes and regions. Brahmins of rigid penance arrived from far and wide, filling the sacrificial grounds. The entire multitude stood still, as if frozen, united in anticipation of Sita’s testimony. 

Amidst this solemn atmosphere, Sage Valmiki appeared, leading Sita toward the gathering. Her head was bowed, her hands folded, her body shaken by sobs, and her mind fixed on Rama. The sight of Sita, walking behind Valmiki like the sacred Shruti following Brahma, moved the assembly profoundly. Cries erupted on every side—some lamenting her misfortune, others hailing Rama, still others extolling Sita, while many praised both. The sorrow of the people was mingled with reverence and expectation as the princess entered the gathering. 

Approaching Rama, Valmiki addressed him with clarity and authority. He introduced Sita as the virtuous lady wrongfully abandoned near his hermitage. He reminded Rama that this exile had not been due to her fault but arose from public calumny and the king’s fear of censure. Valmiki declared firmly that Sita was innocent and would prove it before all. He then revealed a truth that Rama had only begun to suspect: Lava and Kusha, the two heroic boys singing the Ramayana, were in fact Sita’s sons—and Rama’s as well. 

To affirm his testimony, Valmiki invoked his own lifelong commitment to truth. As the tenth son of Pracetas, he reminded the assembly that he had never spoken a lie. He proclaimed that he had practiced severe austerities for countless years, and called upon those very austerities as witness: if Sita were guilty, may all his tapasya bear no fruit. He further testified that in the stillness of meditation, with his senses withdrawn and his mind illuminated, he had received divine insight confirming Sita’s absolute purity. 

Valmiki emphasized that Sita was a woman of irreproachable conduct, wholly devoted to her husband, regarding him as her very god. He acknowledged Rama’s fear of public condemnation, which had driven him to abandon her despite knowing her innocence. Yet, with the authority of divine vision and moral certainty, Valmiki proclaimed before all gathered kings, sages, and citizens that Sita was chaste and without blame. 

Thus, in that vast assembly of men, monkeys, titans, kings, and rishis, Valmiki’s voice resounded like a thunderclap: he vouched for Sita’s purity, declared Lava and Kusha as Rama’s true sons, and called upon the strength of his own penances to seal his testimony. With this, the stage was set for Sita herself to take her vow and publicly prove her innocence once and for all. 

In chapter 97, Sita descends into the Earth. 

After Valmiki’s solemn declaration of Sita’s purity, Rama—moved and humbled—responded with folded hands before the entire assembly. He affirmed that he fully agreed with the sage’s testimony. He reminded the gathering that Sita had once already taken an oath before the gods, which had convinced him of her innocence and led him to restore her to his household. Yet, despite his trust in her, Rama explained that the harsh judgment of the people forced him to send her away. Addressing Valmiki, he pleaded forgiveness for this action, confessing that fear of public condemnation had overpowered his personal conviction. At last, Rama openly acknowledged Lava and Kusha as his true sons and expressed his desire to reconcile with Sita in the presence of all. 

At this critical moment, the foremost of the gods, led by Brahma, descended to witness the trial of Sita. The Adityas, Vasus, Rudras, Vishvadevas, Maruts, Nagas, Siddhas, and other celestial beings joined the sages and kings already assembled. Their presence gave divine sanction to the proceedings. Rama, strengthened by their company, again proclaimed that he was in full agreement with Valmiki’s words and wished to be reunited with his faithful wife. 

As anticipation mounted, Sita entered the assembly. She was clad in a yellow robe, her palms joined, her head bowed, and her eyes lowered. Her demeanor was humble yet resolute. All gazed at her in profound silence. With quiet dignity, she invoked her final vow: if her thoughts had never strayed from Rama, if she had always remained pure in heart and mind, then let the earth itself, personified as the goddess Madhavi (Dharani), receive her. 

As her words rang out, a miracle unfolded before the astonished assembly. The ground split open, and from within arose a resplendent celestial throne borne aloft by Nagas of immense power. Their jeweled bodies shimmered with divine radiance. Upon this throne stood the Earth Goddess herself, glowing with compassion and majesty. Embracing Sita tenderly, Dharani welcomed her daughter and seated her upon the shining throne. 

The heavens responded with wonder. A shower of celestial blossoms rained endlessly from the skies, while the gods resounded with acclamations of “Excellent! Excellent! O Sita, your virtue is supreme!” All creation joined in the chorus: sages, kings, warriors, monkeys, titans, humans, Nagas, and even beings from the underworld. Some cried aloud in joy, some wept in awe, while others were struck speechless, gazing alternately at Rama and the vision of Sita. 

In that sacred moment, Sita, the princess of Mithila and queen of Ayodhya, vanished into the bosom of the earth, carried away by the Earth Goddess in full view of all. The entire world trembled in response: sky, earth, and nether realms shook in unison, as if acknowledging the weight of her departure. The miracle confirmed what Valmiki and the gods had proclaimed—her absolute chastity and unbroken fidelity. 

Rama, the assembly, and the universe itself bore witness to this divine event. Sita’s final act of truth was not only her vindication but also her transcendence, as she returned to her eternal home, leaving behind a world still awestruck by her purity and sacrifice. 

This concludes chapters 96 and 97 of Uttara Kanda where we had seen Valmiki leading Sita before Rama, forcefully telling Sita is chaste as fire and the drive of public condemnation caused Rama to leave her. When the ultimate test of purity come yet again, Sita, the noble daughter of Goddess Earth, proclaimed - ‘if her thoughts had never strayed from Rama, if she had always remained pure in heart and mind, then let the earth itself, receive her’. Much to the awe and astonishment of everyone, the land splits wide open, emerges goddess Earth and takes Sita with her. This tearful episode concludes Sita’s life as soulmate of Rama on living Earth and takes her back to where she came from. Just as she had spoken her brief words, telling if she is pure, she goes back into Earth. Her purity has so much power and her words has so much power that Goddess Earth emerges at the very moment and takes Sita with her. We will look at this episode in further review and Rama’s anger, grief at losing the invaluable Sita to a test of purity yet again in subsequent chapters.

Lava and Kusha Sing Ramayana in the Presence of Rama and Rama Seeks to Reunite with Sita

The Ashvamedha sacrifice is being undertaken by Rama and we had seen how well it has been organized with all the benevolence and charity. We also looked at the modern-day interpretation of this implementation which took place during Rama’s reign in history. As the disciples of sage Valmiki, another salient feature of this sacrifice was the emergence of Lava and Kusha on the scene. When you perform something holy, it will have many positive reverberations. One of the outcomes of the Ashvamedha sacrifice, besides doing wonders to the citizens of the land, is the arrival of Lava, Kusha and the meeting with their father Rama. We will look at their mesmerizing singing of Ramayana in front of Rama in the following chapters. This will be the best personal outcome Rama can hope for which has been made possible by the divine ritual. 

Before getting there, legend has it that Lava, Kusha nearly fought with Rama during Ashvamedha sacrifice. To learn about this let us look at what really constitutes the horse or Ashvamedha sacrifice. The main component of ritual, besides the magnanimous charity, revolves around a roaming horse. The horse plays a central role, and Lava and Kusha’s actions around it are pivotal to the story that unfolds. A consecrated horse is released to roam freely for one year as part of sacrifice, guarded by the king’s warriors. The horse symbolizes the king’s authority. Any kingdom that stops or challenges the horse is seen as rejecting the king’s sovereignty and battle will be fought by the accompanied warriors. If the horse returns unchallenged, the king is declared undisputed ruler and the horse is ritually sacrificed. During Rama’s Ashvamedha, the horse wandered into the forest near Valmiki’s hermitage, where Lava and Kusha were living with Sita. Unaware of their royal lineage, the twins captured the horse, seeing it as a challenge to their territory. This act triggered a series of battles: Lava and Kusha defeated several of Rama’s warriors, including Lakshmana, Bharata, Shatrughna, and even Hanuman. Eventually, Rama himself came to confront them, leading to the dramatic reunion with Sita and the revelation that Lava and Kusha were his sons. This is a story which tells about the excellent warrior skills of Lava, Kusha as they nearly defeated Rama’s army at a tender age. The sons nearly battle Rama if not for Valmiki’s intervention. 

Besides their proficient archery skills, the young kids are also extremely sweet in singing Ramayana. To know about this, let us look briefly at the last post and learn from the continuation. During Rama’s grand Ashvamedha sacrifice, Sage Valmiki’s disciples arrived and set up simple huts nearby, bringing carts of fruits and roots that filled the hermitage with abundance. Valmiki then entrusted his beloved disciples, Lava and Kusha—the sons of Sita—with a sacred task: to sing the Ramayana at the yajna. He instructed them to perform joyfully and respectfully in every sacred place—among sages, Brahmins, travelers, princes, and at Rama’s own pavilion. Valmiki assured them their pure food would keep their voices clear, and advised humility, truthfulness, and devotion, with no expectation of reward. They were to sing twenty sections at a time, carefully maintaining rhythm and meaning, and when asked, declare themselves disciples of Valmiki. To enhance their performance, he gave them special instruments. Setting dawn as the time to begin, he urged them to sing with cheerful hearts. The boys humbly agreed, preparing with devotion to carry forth their teacher’s command. 

In chapter 94, Lava and Kusha chant Ramayana. 

When dawn broke, Lava and Kusha, the youthful disciples of Sage Valmiki, rose early, bathed, and performed the morning rites by kindling the sacred fire. Then, as their teacher had instructed, they began to sing the great poem composed by Valmiki—the story of Rama’s life. Their song was set to sweet melodies, in measured rhythm, accompanied by unique stringed instruments. The music, flowing in many cadences, filled the air, enchanting all who heard it. Even Rama, listening to the boys, was left puzzled and amazed, for the poem was new to him, and the singers’ voices carried a divine charm. 

During a pause in the Ashvamedha sacrifice, Rama invited an august assembly to hear these young musicians. He summoned sages, kings, scholars, priests, interpreters of the Vedas, experts in omens, learned grammarians, philosophers, musicians, dancers, and all who were skilled in metre, accents, astronomy, rituals, and aesthetics. This vast gathering, wise in many sciences and arts, filled the sacrificial grounds with eager anticipation. 

Into this grand assembly, Rama brought Lava and Kusha. The two boys, with matted locks and bark garments, stood humbly before the crowd and began to sing. Their recitation rolled forth like the song of heavenly Gandharvas, mesmerizing everyone. The beauty of their voices, the harmony of their instruments, and the depth of Valmiki’s poetry left the audience spellbound. Ascetics, rulers, and scholars alike were captivated, gazing at the boys as though drinking in their presence. Again and again, they whispered to one another in wonder: “These two look exactly like Rama himself! If not for their ascetic dress, we could not tell them apart from the king. They are his mirror image, like twin stars shining in the sky.” 

As the townsfolk and courtiers marveled, Lava and Kusha continued their song. They had begun with the opening verses, following the musical guidance once given by Sage Narada, and by afternoon had sung through the first twenty Sargas (chapters) of the Ramayana. Rama, deeply moved by the performance, turned to his brother Lakshmana and said, “Give these two musicians eighteen thousand gold coins, and whatever else they may wish for!” At once, Lakshmana brought the treasures and offered them respectfully to the boys. 

But Lava and Kusha gently refused. With wide eyes and simple words, they said, “What use is gold or silver to us? Fruits, roots, and grains are enough for ascetics like ourselves in the forest.” Their refusal astonished everyone present. The courtiers, priests, and attendants were amazed at such detachment from worldly wealth in ones so young. 

Rama, intrigued and eager to know more, asked them: “What is this remarkable poem you are singing? Who is the sage who created such a noble work? Where does this great poet live?” 

With humility, the boys replied, “This poem is the work of the blessed Valmiki, the son of Bhrigu, who even now is attending your sacrifice. In it, your entire life has been told—your deeds, your struggles, your triumphs—everything is woven into twenty-four thousand verses, with a hundred tales and episodes, five hundred Sargas, and six great Kandas, together with the Uttarakanda. It is the complete story of your life, O King. If you desire, we will recite it to you in full during the intervals of the sacrifice.” 

Hearing these words, Rama, along with the assembled sages, kings, and citizens, listened with delight as Lava and Kusha continued their melodious chanting, each verse accompanied by rhythm and music. At the end of that day’s performance, he returned to the sacrificial pavilion, his heart deeply touched by the song. 

Thus, in the midst of the Ashvamedha sacrifice, the Ramayana was sung for the first time by Lava and Kusha, enchanting all of Ayodhya and leaving Rama himself in awe of the divine poem that revealed his life’s story. 

In chapter 95, Rama sends for Sita. 

For many days, Rama sat among a vast gathering of sages, kings, and even the noble monkeys, listening with wonder as Lava and Kusha sang the epic story of his life. Their voices carried the sublime verses of Valmiki’s Ramayana, and the entire assembly was moved by the beauty and depth of the song. As the boys sang, Rama gradually realized something extraordinary: these young musicians were none other than his own sons, born to Sita. 

Struck by this realization, Rama reflected deeply. He knew that the time had come to address the painful question of Sita’s purity, which had caused her exile long ago. In the great assembly, he summoned messengers of noble conduct and gave them a solemn instruction. “Go,” Rama said, “to the Blessed Lady, the daughter of Janaka, and speak these words on my behalf: ‘If she is without blame and free of sin, then, with Sage Valmiki’s consent, let her come tomorrow at dawn and prove her innocence before all. Let her give testimony of her purity in this very assembly.’ Bring me word of her response.” 

Obeying Rama’s command, the messengers immediately went to Valmiki’s hermitage. Bowing respectfully before the radiant sage, they conveyed Rama’s message with humility. “O revered one,” they said, “King Rama wishes that tomorrow, in the presence of all, Sita should declare her purity through a solemn vow, if you too approve.” 

Hearing these words, Valmiki—illustrious and full of divine brilliance—responded calmly: “So be it. May all go well.” With this simple blessing, he gave his consent. The messengers, relieved, returned swiftly to Rama and faithfully reported the sage’s reply. 

When Rama heard Valmiki’s agreement, his heart was filled with joy. Turning to the assembly of rishis, kings, and courtiers, he spoke clearly and firmly: “O blessed ones, tomorrow Sita, the daughter of Janaka, will appear before us. In your presence, and in the presence of your disciples, these mighty kings and their retinues, and all who wish to witness it, she shall take her vow and attest her purity.” 

These words of Rama, noble and dignified, were praised by the entire gathering. The sages raised their voices in approval, and the kings too commended him, saying: “Such conduct, O Rama, is found nowhere else in the world. Only you, the embodiment of dharma, could act with such fairness and courage.” Their words showed their deep respect for Rama’s commitment to righteousness, even when it meant putting his own family to the test before the world. 

Having set the course of action, Rama, the scourge of his foes, concluded with firmness: “Tomorrow, this vow shall be made.” With that declaration, he dismissed the assembly. The sages, kings, and attendants dispersed for the evening, filled with anticipation of what was to come. 

Thus, the stage was prepared for one of the most solemn moments in the epic. On the following day, Sita, long exiled and wronged, would stand before all—sages, kings, citizens, and her own husband—to make a final and unshakable declaration of her purity. Rama, having resolved upon this trial by oath, awaited the dawn that would bring the momentous test. 

This concludes chapters 94 and 95 of Uttara Kanda where we had seen Lava and Kusha singing Ramayana in the gatherings, including the one with Rama. When Rama recognized their innate skills and gave them a bigger stage, the kids proved the mettle yet again. Lava and Kusha sang about Rama in front of Rama as the two sons of Rama. There can be no more beautiful divine co-incidence and orchestration for the holy confluence between noble father and his like sons. After hearing to their mesmerizing voices captivatingly singing the greatest soulful poem composed by Valmiki on the most ideal person, everyone came to understand the two sons look exactly like Rama. After seeing this, Rama was drawn into his abode that night feeling for Sita as he came to know their two sons bring her to his memory. He immediately sent for Sita seeking her arrival from exile and face a test of purity yet again. We can look at Valmiki leading Sita before Rama and Sita descending into Earth, returning to her mother and ending her presence on Earth in subsequent chapters.