In plain words
Sītā means one born of the earth. Sītā was the daughter of King Videha. Videha means one who has no body. What has no body is the mind itself. It roams everywhere. Both Jñāna and ignorance arise in the mind itself. The Brahmajñāna that arose in this mind reached the Ātma. That is, Sītā and Rāma became one. Sītā and Rāma entered the forest called life. In it, many kinds of qualities arise, such as desire, anger and greed. It becomes an ocean of saṃsāra. When one sinks in this ocean, ten-headed Rāvaṇa carries off Sītā, who is Brahmajñāna. The ten heads are the six inner enemies, desire, anger, greed, delusion, pride and envy, and the antaḥkaraṇa, Manas, Buddhi, citta and Ahaṅkāra. The one who has these ten qualities is Rāvaṇa. These ten qualities together carry off Sītā, who is Jñāna. When Sītā, who is Jñāna, vanished, Rāma, who is the Ātma, set out to search for her. In this toil, Vāli and Sugrīva, ignorance and prajñāna, keep on quarrelling. He makes friends with Sugrīva, who is prajñāna, and puts an end to Vāli, who is ignorance. Again, in the search for Sītā, the ocean of delusion stands in the way. To cross the ocean of delusion, he makes friends with Hanumān, who is courage. Through him he was able to cross the ocean of delusion. In Laṅkā there are three brothers, the guṇas sattva, rajas and tamas. He slays Rāvaṇa and Kumbhakarṇa, the guṇas rajas and tamas, and crowns Vibhīṣaṇa, the sattva guṇa. As time goes by, Sītā, who is Brahmajñāna, takes shape as the Jñāna of experience. Then, joined with Rāma, she is crowned on the throne called the heart. We think that the book learning, the practical knowledge and the worldly knowledge we have are the state of Brahman. No, no. Only when all these join with the Jñāna of experience is divinity attained. So the Rāmāyaṇa is not in a book alone; it is in human life itself.