In plain words
Ra means the impermanent. Nara means that which is not impermanent. Man is the eternal one. The eternal divinity wears the impermanent body. We are forgetting that eternal divinity. We are relying on the impermanent bodily principle alone. How can Sugrīva, sunk in drink, lost in the senses, forgetting himself, carry out Rāma's command? The inner meaning of this is that life keeps striving after pleasures and riches, after the fulfilment of desires. These very things are man's drinking. The tendency to sink into attachment, hatred and the like is itself the root cause of one's dullness. Dedicating the mind ceaselessly to worldly things is itself the cause of dullness. Hanumān, who is courage, went to Sugrīva, scolded him and urged him to hold Rāma's feet so as to make good the word he had broken. Through lack of courage, through weakness, man takes many wrong paths. But we must not lose courage at that. The man who summons courage, reflects on the faults he has committed, feels fitting remorse for them and makes atonement becomes pure. Obeying Hanumān's command, Sugrīva went to Rāma, begged forgiveness for his faults and vowed that from that moment he would dedicate his life to Rāma's service.
Wherever Rāmacandra is, whatever He says, whatever He does, whatever He thinks, all of it is full of Dharma: this we must believe. A flowing river, wherever it is and in whatever season, is water and nothing else. ‘Rāma is Dharma embodied.’ We must not say that Rāma follows Dharma. Still less must we say that Rāma practises Dharma. It is not that Rāma practises Dharma; whatever Rāma practised is itself Dharma. ‘Brahmavit brahmaiva bhavati,’ the Śruti declared. We must not think that our task is done merely with hearing and telling the story of Rāma. Brahmavit brahmaiva bhavati means: one who has recognised Brahman, who has come to know Brahman, becomes Brahman oneself. One who teaches Dharma, one who hears Dharma, one who tells it, must become the embodiment of Dharma. We are hearing the Rāmāyaṇa. We are telling the Rāmāyaṇa. So we must become embodiments of Dharma. Only then is there worth in our having told the Rāmāyaṇa and heard it.
Above all, śraddhā is needed. ‘The one who has śraddhā gains Jñāna.’ Worship, bhajans, sādhanas done without śraddhā, any work at all without śraddhā, becomes meaningless.