In plain words
So for us today to hold that bodily comfort alone is happiness, and to grieve, calling it hardship, whenever obstacles arise, is an ugly sight in humanness, a perverse path. This is merely the nature of līlā-vibhūti. Līlā-vibhūti is temporary. It breaks in a moment. To swell up at happiness and to shrink at sorrow can never be the natural quality of man. We must have the strength and the power to reach the state where we experience equanimity in both. Giving up what is incomplete, we must make the right effort to experience what is called fullness, the nitya-vibhūti. Such equanimity, such oneness, such purity, Rāmacandra went on giving the world as an ideal.
Rāmacandra gave an ideal to every life, to every home, to every family. How father and son, wife and husband, elder and younger brothers should be: Rāmacandra, the embodiment of the family, went on giving the world that life as an ideal. In water the lotus is born, and the leech is born. For the lotus, the frog and the leech, the birthplace is water itself. But the lotus makes a man's heart blossom. It gives joy to the heart. The leech torments a man. Though the birthplace is one, these differences in action are many. Amṛta and the hālāhala poison came forth from the ocean itself. But the poison destroys man. Amṛta raises him up. That is why, though the birthplaces are one, because the actions differ, the three states and the differences of state keep showing themselves to us in many ways. When two sons are born to one father, one grows up good and the other bad. One brings fame, the other brings ill fame. These are simply the fruits of karma from past births, and not the standing of the person. In the same way, Rāmacandra came down as an Avatāra and conducted Himself as an ideal figure, to wipe out the separateness and the differences in man and to give the principle of the nitya-vibhūti called oneness.
The name ‘Rāma’ is not a name given merely for its sweetness, or for the parents' pleasure, or for the world's sake. ‘Rāma’ is the name of the very heart that delights the heart that chooses it. So where did this name arise for us? In whom did these four Vedas arise? They came down as the sons of Daśaratha. Who is Daśaratha? We must not think of Him as only a great emperor, a king who ruled the city of Ayodhyā. Daśaratha is this very body. It is a chariot with the five organs of action and the five organs of knowledge, so the body is called daśaratha. That means he is ruling Ayodhyā. ‘Ayodhyā’ means the place warriors cannot reach. Enemies who belong to the world are bound up only with our body; they are not bound up with the heart at all. The body can be conquered, but enemies cannot conquer the heart. So it is a kingdom no enemies of any kind can enter.