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.

Adapting Ashvamedha Sacrifice to Modern World and Lava, Kusha Prepare to Sing Ramayana

 We had seen Rama initiating Ashvadmedha sacrifice in the last post and details of how it was undertaken initially. As we can see, benevolence and charity flew in ocean spirit from noble and virtuous Rama to honor, satisfy and appease everyone in his kingdom. Read this carefully, no one was left out and went unsatisfied and empty-handed. No one was sad rolling and fighting tears, nurturing enmity, envy and evil wishes for others. Everyone, you can say everyone, was made content and extremely happy. Can we get to see any other rule in any other time in any part of the world which can be as idealisitic as Rama’s kingdom and his deliverance of kingly duties. This can be the biggest lesson – to keep people happy and giving what they want is the duty of the land. In other words, benevolence and charity can be found in ample abundance when a land is ruled by ruler like Rama and the opposite runs roost in the land when the wicked and evil wield the power. We need to know what is happening in today’s America, India or any other nation and imbibe these principles of virtuous rule to make the world a much better place. Let us delve into the finer details of undertakings of the sacrifice ritual and their adaptation to modern world to save countless in despair, sad state and hopeless situation. 

The Ashvamedha sacrifice described in the Uttara Kanda of the Ramayana is more than an ancient ritual of kingship—it is a profound statement of values. When Rama resolved to perform this sacred rite, he did not treat it merely as a demonstration of sovereignty. He transformed it into a festival of generosity, hospitality, and inclusivity. His greatness lay not only in the meticulous observance of rituals but in the abundance of his giving spirit. Every guest was honored. Every seeker received what they asked for. No one left the grounds of the yajna empty-handed. The striking feature of Rama’s Ashvamedha was not the grandeur of the ritual itself, but the way it united people from every corner—sages, kings, commoners, Vanaras, Rakshasas, musicians, artisans, women of the royal household, and distant monarchs. It was a social, spiritual, and cultural confluence. More importantly, it was charity elevated to the highest form of dharma: no one went away unsatisfied. 

In today’s world, leaders, governments, and even corporations can take inspiration from this model of generosity and inclusiveness. While we no longer perform horse sacrifices, the essence of Rama’s Ashvamedha can be reinterpreted as: 1. Eradicating Hunger and Want. 2. Inclusive Celebrations of Community. 3. Unfailing Hospitality in Public Life 
4. Philanthropy and Corporate Dharma 5. Sustainable Wealth and Resource Distribution.  

Rama ensured endless food, clothing, and wealth for all who attended. In our modern age, leaders can embrace this principle by making food security and poverty eradication the centerpiece of governance. Just as Rama’s command was simple—“Give freely and abundantly whatever anyone seeks”—our policies too can focus on ensuring no citizen goes to bed hungry. Just as Sugriva’s Vanaras and Vibhishana’s Rakshasas humbly served sages and guests, today’s powerful corporations and wealthy individuals can adopt a similar humility by devoting resources to social welfare. True greatness is not in hoarding wealth but in ensuring its circulation for the greater good. Remarkably, Rama’s treasury never ran out despite a year-long sacrifice of unprecedented charity. This symbolizes the idea that generosity multiplies wealth rather than depletes it. For modern nations, this is a lesson in sustainable economics—investing in people, education, and welfare programs enriches society in ways that mere accumulation of GDP figures cannot. 

The world today grapples with inequality, hunger, displacement, and alienation. Leaders often seek to display power through military might or grand infrastructure, much like kings of old performed rituals of conquest. Rama’s Ashvamedha offers a different model: true power is measured by how many are uplifted, how many are satisfied, and how many feel included. 

If today’s leaders adapt Rama’s principle of boundless generosity and inclusivity, then modern “yajnas” could be national policies of universal healthcare, education for all, eradication of poverty, and festivals of cultural unity. If corporations and institutions adopt Rama’s example, philanthropy could become the norm, not the exception.  

Imagine a world where leaders dedicate themselves to the very same principle—a world where no child is hungry, no family is homeless, and no citizen feels excluded. That would be the modern yajna, the highest sacrifice of our age. Compare this against the reality of present day America – the world’s largest economy and a dream destination. In 2023, over 47 million people in the U.S. were considered food insecure, including 14 million children. In January 2024, approximately 771,480 people were experiencing homelessness on a single night—a record high in US. This included around 150,000 children, a 33% year-over-year increase. In a survey of U.S. employees, nearly 31% reported feeling excluded or marginalized at work in the past five years, a feature of loneliness and exclusion. Around 46% of adults in US reported persistent sadness or hopelessness. Roughly 23.4% of U.S. adults—about 61.5 million—experienced any mental illness(AMI) in the past year. About 5.6%, or 14.6 million adults, had serious mental illness SMI in the same period. 40% high school students reported experiencing persistent sadness or hopelessness in the past year. The intention behind posting these sad but true facts is America is considered a dream land, only but it is not. Which is why the prevalance of the ideals of Rama and the rule of Rama will bring true content, happiness and purpose in one’s life, eradicating all these evils. This one year long yagna and its equivalent in today’s world must be interpreted, invoked and inculcated for changing the fortunes of poor, common men. 

In chapter 93, Valmiki commands Kusha and Lava to recite the Ramayana 

 

During the grand Ashvamedha sacrifice organized by Rama, something extraordinary took place. The disciples of the great Sage Valmiki, who was highly revered by all, arrived at the site of the yajna. They were deeply moved to see the scale of the sacrifice—so divine, so magnificent, and so full of generosity. The disciples built a few comfortable huts nearby, setting up their simple dwellings close to the sacred grounds. Along with them came bullock carts laden with fruits, roots, and provisions, which they arranged in Valmiki’s hermitage, making the place vibrant and abundant. 

At this moment, Sage Valmiki gave a special instruction to his two most beloved disciples—Lava and Kusha, the young sons of Sita. He asked them to sing the Ramayana, the great epic they had learned under his guidance. Valmiki’s words were filled with affection and wisdom. He told them to sing the poem with enthusiasm and cheerfulness, in every sacred place they could reach—the groves of the sages, the homes of the Brahmins, along the highways where people passed, in the palaces of princes, and most importantly, at the very gate of Rama’s grand pavilion, where the sacrifice was being conducted. 

Valmiki assured them that their sweet voices would not tire, for he had already arranged plentiful fruits and roots to nourish them. These pure foods, he said, would keep their voices clear and strong, enabling them to sing without exhaustion. 

The sage reminded the boys that when they sang before Rama and the priests, they must do so with respect and humility, but without fear. He instructed them to perform twenty sections, or Sargas, at a time, exactly as they had been taught, carefully preserving the rhythm and meaning of the verses. Most importantly, he told them not to expect or ask for any reward. “What use is gold to ascetics,” Valmiki said, “who are content with fruits and roots?” 

If Rama or anyone else asked who their teacher was, they were to reply truthfully: “We are disciples of the great Sage Valmiki.” This simple reply would show their humility and devotion to their master. Valmiki emphasized that they must sing without arrogance, maintaining reverence for Rama, who, according to dharma, was not only king but also like the father of all beings. 

The sage also gave them musical instruments, unique stringed instruments with tones unlike any heard before. He encouraged them to accompany their singing with these harmonized melodies, which would enhance the beauty of the performance. He urged them to begin their singing from the very start of the Ramayana and to ensure that every word was presented with care. 

Finally, Valmiki set the time: at dawn the next day. “With cheerful hearts,” he said, “sing with your melodious voices and sweet music. Let your song flow without interruption and with devotion.” 

After repeating these instructions with love and seriousness, the sage fell silent. Lava and Kusha, listening with folded hands, responded humbly that they would obey his words fully. They carried the sage’s advice deep into their hearts, just as students treasure the wisdom of their teacher. 

That night, filled with eagerness and anticipation, the two boys prepared themselves to fulfill their master’s command. They knew that by singing the Ramayana at Rama’s sacrifice, they were carrying forward not only Valmiki’s teaching but also the immortal story of their own lineage. 

This concludes chapter 93 of Uttara Kanda where we had seen Lava and Kusha coming onto the stage. The ritual continues uninterrupted and the disciples of Valmiki arrive at the sacrificial site. Valmiki instructs Lava and Kusha, the sons of Rama and Sita, who are under his custody to sing Ramayana at all the places on the occasion. Lava and Kusha listens to his words and humbly responds that they would obey them fully. We can see they sing this great poem in front of Rama which can be seen in subsequent chapters.