In plain words
The meanings in Vālmīki's Rāmāyaṇa are beyond fixing as this or that
Vedānta is not something everyone understands. The Upaniṣads are the very essence of the Vedas. That itself is Vedānta. What do these Upaniṣads teach? Jñāna of the Ātma. “The vision of non-duality is Jñāna.” Advaita is not possible for everyone. Today everyone has a ‘dual mind’. Because of the Dual mind, unsteadiness begins. “A man with dual mind is half-blind,” it has been said. He is half-blind indeed; how can one half-blind like this grasp the sacred matter of Vedānta? If you look into each of its ślokas, there is infinite Ānanda in it. To describe it, even turning all the water of the ocean into ink would not be enough. That much greatness lies in each and every śloka. Unable to understand such ślokas in the right way, people sink, ill-fated, into grief. It is not possible to recognise the meaning in Vālmīki's Rāmāyaṇa as this or that.
Krishnamurti was a great astrologer, a great Saint; he kept on reading Vālmīki's Rāmāyaṇa. The more he read the Rāmāyaṇa, the more new meanings came to him. In the Rāmāyaṇa came the episode of Mother Sītā's birth. How could Vālmīki describe the birth of Mother Sītā? As the earth was being ploughed for a yajña, this child came to King Janaka. “How did Vālmīki describe that?” Krishnamurti tried to find this out. He could say only that Sītā was found in the shelter of the plough. But where she came from, no one could say. She was Bhūjātā. So Janaka called her ‘Bhūjātā’. ‘Bhūjātā’ means a child born in the earth; not ‘Bhūmātā’, but ‘Bhūjātā’. As Sītā moved about the house, Janaka kept watching her at every step. In his house there was Śiva's bow. She went near Śiva's bow. She was playing ball with the children. Even this play was only to teach her father her innate nature. The ball went under it. The children tried and tried to get the ball out. They could not. Many more strong men came. Whoever came, none of them could move that bow.