The elements (space, wind, fire, water and earth) that constitute the Cosmos operate only as prompted by the Supreme Wisdom (Prajnana). The Gods (Devathas) or the shining Ones are luminous only through that Wisdom that energises them. The entire world of living beings (Prana Koti) is sustained by that same Prajna. The fixed and moving (the Sthaavara and the Jangama) are both firmly based on Prajna. The Supreme Wisdom is Atma: the Supreme Wisdom is Brahman. The Supreme Wisdom is the Loka, the Visible, the Objective World. The Cosmos is Prajna, through and through; that Prajna is the Chaitanya that fills the Cosmos (Prapancha). (Sutra Vahini, pp. 43-44)

The story relates that Janaka, the Videhi, (ruler of Videha, that is to say, ‘without body’ or ‘body-consciousness) offered his daughter (the awareness of Brahma) to Rama. Wedding Sita is another way of saying ‘acquiring Supreme Wisdom’, for, from where was Sita gained? The story says, ‘from a furrow on the Earth’, that is to say, from Prakriti (Nature). This statement reveals that Brahma Jnana can be won by meaningful involvment with Prakriti.

The next stage in the career of Rama finds him in the thick jungle of life. The jungle was infested with attractions and aversions. The Supreme Wisdom cannot co-exist with duality. It insists on the renunciation of both aspects. Rama pursued the golden deer, which Sita longed to possess. Brahma Jnanam disappeared as a consequence of this lapse. Rama (the representative jiva) had to undergo many spiritual austerities to regain the Supreme Enlightenment. (SSS Vol.19, pp.69-70)