Man has got five working organs and five sensory organs. Altogether he has got ten indriyas and Dasharatha literally means the human body which has got five working organs and five sensory organs. Dasharatha symbolises this chariot of the human body which got ten organs. Dasharatha also attracted three gunas in the form of Kausalya, Sumitra and Kaikeya. The four Purusharthas: dharma, artha, kama and moksha are symbolised by Dasharatha’s four sons. Dasharatha was one who proclaimed such significant inner meaning to the world and urged the people to lead an Ideal life.

Sita is the daughter of the king of Mithilapura whose name is Videha. Videha means one who has no body or one who has no consciousness of his human body. The capital of Dasharatha was Ayodhya. Ayodhya means a city into which enemies cannot enter. Dasharatha had such noble qualities and ideals that he was carrying on the rule of his country in an exemplary manner. Sita can be identified with wisdom and Sita marries Rama or becomes one with Rama who is dharma. When wisdom comes together with dharma, in the ordinary course such a good event will meet with some obstacles. As I state often, pleasure is only an interval between two pains. If there is no pain at all, there is no value for pleasure. Sita is the embodiment of wisdom and she had been taken away by Ravana, who symbolizes selfishness and ego.

If one wants his little wisdom to disappear, all that one has to do is to promote his selfishness, jealousy and ego. Ravana symbolizes selfishness, jealousy and ego. To make a search for Sita who had been taken away by the bad qualities, selfishness, jealousy and ego, Rama, in the form of dharma along with the other Purusharthas, i.e. artha, kama and moksha makes a journey. Here Lakshmana is to be identified with the mind. We should notice that Rama, the embodiment of dharma, combines with Lakshmana who is identified as mind and goes to the forest which signifies life. In the forest of life, Rama searches for wisdom in the form of Sita. In this context, there is an argument between two the brothers Vali and Sugriva. Sugriva can be compared to the ability to distinguish between right and wrong. Here the inability or the weakness which is called dhirathwa has been destroyed in the form of Vali and Sugriva, who symbolizes the ability to distinguish between right and wrong, comes out victorious. Along with Sugriva who symbolizes viveka or the ability to distinguish right from wrong, we have Hanuman. The combination of Sugriva and Hanuman is like the combination of viveka and courage. The Viveka and courage went together in search of Sita, the wisdom. They meet with one obstacle in the form of an ocean of moha. Thus the ocean of moha had to be crossed and this crossing was affected with the help of courage in the form of Hanuman.

After crossing the ocean, they encounter the three gunas: the Rajo, tama and sattvika on the opposite bank of the ocean. They are Ravana, Kumbhakarna and Vibhishana representing the three gunas respectively. The rajo and the tama, Ravana and Kumbhakarna were removed from the scene and finally the sattvika gets the upper hand in the form of Vibhishana. He has been crowned the king. After making Vibhishana the king of Lanka, Rama has the vision of wisdom born out of experience in the person of Sita. Rama, prior to finding Sita, could be called a Bhahmajnani but when he found Sita symbolizing the knowledge of experience, there is a reunion of the knowledge of experience with pure Brahmajnana and the culminating was the coronation. The description which has now been given can be called Adhyatma Ramayana. It is only when we can understand this interpretation of Adhyatma Ramayana; there is some benefit for us and a possibility of the realization of the nature of atma. If we keep on thinking of Ramayana in the human form of a king Dasharatha, a son Rama and look only superficially, how can we know the real significance? (SSB 1977, 1978, pp. 81-83