The fourth Sarga tells us how Valmiki's work came to be known to others. We learn that Valmiki completed Ramayana. He composed 24000 verses (shlokas or couplets) distributed in six parts or Kandas and several hundred Sargas. He then continued to compose Uttara Ramayana in which he described the future course of life of Rama. Having completed his monumental work Valmiki began to be concerned about the person who was capable of presenting such a monumental or colossal work. At that time Sita who had been banished by Rama was actually staying in Valmiki's Ashram. She at that time gave birth to twins Lava and Kusha. Valmiki was assuring their education. Looking at these two bright young boys who had mastered The Vedas and other Shastras Valmiki finally decided to entrust this task to them and taught them his poetic work (Kavya). It should be pointed out that though Valmiki knew that they were Rama's sons, Lava and Kusha themselves were unaware of their identity.
There is a lovely description of the qualities of Lava and Kusha as the most qualified singers. They knew the science of music (Gandharva Shastra), gifted with an excellent sense of Shruti (musical scale) and rhythm (tala). They understood well the deep meaning of Valmiki's great work of poesy (Kavya) and sang sweetly in the good raga. The Sanskrit words used cannot always be exactly translated into English but quite well in Indian languages. For instance, the words used by Valmiki are, "Swarasampat, Raktam". meaning respectively, rich in swaras (notes), ragas that move one's heart and soul. In the present day, one employs the word 'rakti raga' to denote the raga that expresses emotions, such as love devotion, etc. When the two boys sang in front of the assembly of the rishis in Valmiki's ashram, they all were moved to tears and they showered the singers with high praise. It is interesting to note that they also. gifted various items to Lava and Kusha which included, deerskin, a dress made of wooden barks suitable for hermits, pots made of metal, a seat made of precious wood, an axe, and so on. They all blessed the two young boys with long life.. Lava and Kusha traveled from town to town singing Ramayana in the streets. On one occasion Rama himself happened to hear them and was so impressed. Not knowing that they were his sons, he invited them to come and sing.
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It was the occasion when Rama was performing the great Ashwamedha Yaga and so he asked them to sing in the Yaga Shala or the place where the ceremony took place. Rama looking at his brothers said, "Let the history with full. of meaning be heard from these two boys who are so handsome and seem to have a divine glow". Then he encouraged the two young boys to sing. Lava and Kusha sang before the assemblage. of ministers, saints learned men, and people and it is said that the whole work was sung in thirty-two days. Lava and Kusha sang the story of life of Rama accompanied by the strings (thantri and with rhythm (laya). They also sang with good diction and expressed the meaning of particular importance is that Rama himself listened to his story as sung by his own sons.
Tantri is translated as Veena. I think it would be more appropriate to translate it as Yaazh (Indian Harp) which was in vogue in ancient times. However, later Valmiki uses the word Veena itself. It is to be mentioned that Veena, as we know it today, came much later (17th century). Nevertheless, it is important to note that music was developed well even in those times. At this point, I wish to make some remarks about these first four Sargas.
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These Sargas are somewhat special if not strange for the following reasons. In all these Sargas Valmiki is referred to as a third person. If Valmiki were to write those Sargas then it is difficult to understand why he did not use the first person. Could it be possible that these Sargas were written by someone else and found in some Puranas and later got included in Valmiki's Ramayana? It is generally believed that some interpolations have been made subsequently. I think it is difficult to answer this question in a satisfactory manner. Some believe that the last chapter in Ramayana the Uttarakanda was also not authored by Valmiki even though there is no strong reason to support this.
Also in the recitation of Ramayana or in discourses on Ramayana one generally concludes with Rama's coronation which is an auspicious ending. As Uttarakhand deals with the end of Rama's life on this earth it could perhaps create some sad feelings and that could be one of the reasons for not discussing this part. However, going by the blessings of Lord Brahma who had endowed Valmiki with the power of knowing the life of Rama in all details we tend to believe that Uttarakanda could have been authored by Valmiki. These are questions for which we may not find satisfactory answers. But as all would agree what is important is what is written in Valmiki Ramayana and let us concentrate on that. What follows is the translation of Valmiki's Ramayana as sung by Lava and Kusha in the presence of Rama.
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It is said that they sang the whole Ramayana in thirty-two days. I have condensed the whole account to some extent but I have stressed on a certain number of details that appeared to me as important and which are not generally discussed.
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