In plain words
The seed of the sun drives away the darkness of our ignorance. The seed of the moon cools our burning pains and brings ease. The name of Rāma is the very thing that has the power to quench sins, wicked ways and burning pains.
The oneness of thought, word and deed is the principle of Rāma
Rāma came down into this world through the human form itself, which teaches this sacred principle of Rāma in its own way, as a form, and demonstrated the right ideal for man. The oneness of the three, one's thought, one's word and one's deed, is the name of Rāma. The proper study of mankind is man. How did this human form come about? He brought his thoughts, his speech and his actions, all three, into oneness. So the principle of Rāma is endowed with many kinds of power and capacity; the Rāmāyaṇa does not mean something merely to be recited. Rāma-ayana: Rāmāyaṇa means that the principle of Rāma is that which journeys everywhere. The principle of Rāma is the very thing present everywhere. The principle of Rāma is the all-pervading itself. This inner Self itself is the principle of Rāma. That is why, from ancient times, they say, ‘It is due to my Ātmārāma alone.’ The Ātma itself bears the name Rāma. It is called Rāma because it is the very thing that gives delight. What form can we fix for such a divine principle, which gives delight? So in the story called the Rāmāyaṇa a special divinity is present. What is that special quality? It is this: man must live as man. Man must become one with divinity. We must bring into oneness the principle of the three guṇas in man. In every human being, humanness, demonic nature and divinity, all three, must stay united as one. But man today has forgotten both divinity and humanness and bears demonic nature alone. So man must demonstrate divinity; we must not demonstrate baseness or the nature of a rākṣasa.