In plain words
Rāma's ayana is the Rāmāyaṇa. Sītā too has the name Rāmā. That is why people also address Sītā as Ramāmaṇi. That is: Rāmā is Sītā. Rāma is Rāma. In the world, as for married life, husband and wife do not both bear one and the same form. Differences appear, whether in form, in qualities, in feelings or in conduct. But in the case of Sītā and Rāma there were no differences at all, whether in form and name, in behaviour, in qualities and virtues, or in feelings and resolves. Here is a small example of this. This is an experience at first hand. Once, when Rāma was not there, Hanumān saw Sītā. A doubt arose in Hanumān: “Has Śrī Rāmacandra Himself taken a woman's form?” Thinking, “Surely she is Śrī Rāma Himself,” and seeing that form, he took her for Śrī Rāma. In the eyes, the nose, the lips, the teeth or the ears, he saw no difference at all between Rāma and Sītā. So the forms of Sītā and Rāma are one form, Rāmā and Rāma. The two are of one form, not of different forms.
When we enquire well here into the three cities, the forms and natures of these two become clear to us. The first city is Mithilā. Its king is King Janaka. He is a great renouncer, a knower of Brahman. Like a drop of water on a lotus leaf, no feelings bound to the world are found in him. He had no children of his own. He lovingly brought up the child he had found. In his kingdom there were only two things of great power. Sītā and Śiva's bow: only these two. Once, Sītā lifted Śiva's bow with ease and set it aside. King Janaka saw this sight. He made a kind of firm resolve that Sītā should be given only to the one who could lift Śiva's bow. The one who lifts Śiva's bow is the one fit for Sītā. Making this resolve firm in his mind, he invited kings to the svayaṃvara. Rāma came in, and just as Sītā had lifted that bow with ease and set it aside, so Rāma lifted that bow of Śiva with ease. This Janaka recognised that not only the form and the qualities of Sītā and Rāma but their strength and abilities too were equal.
Sītā is no ordinary woman. She is the embodiment of Mahāmāyā. Rāma took the principle of Mahāmāyā under His control. Sītā enveloped the principle of the Ātma, the divine form of great power. Rāma is this embodiment of the Ātma. Sītā is the embodiment of Māyā. The forms of Sītā and Rāma are the combined form of Ātma and Māyā. Śrī Rāma, joined with this Māyā, entered Ayodhyā. Ayodhyā means the place warriors cannot reach. Its inner meaning is the heart. The one who ruled it was King Daśaratha. Daśaratha is the one who made the ten senses his chariot. So the body itself is Daśaratha. Daśaratha is the one who, joined with the five karmendriyas and the five jñānendriyas, is a chariot of ten senses. In these ten senses the three guṇas are clearly visible to us.