In plain words
‘Ah! Do not be troubled that I abused You, Rāmacandra! Unable to bear these blows, ah, I abused You, Rāmacandra!’
“Unable to bear this suffering I abused You, Lord! Forgive me,” he begged. Tyāgarāja too was the same! Unable to bear the hardships his brother heaped on him, one day he too grew angry with Rāma. “Rāma! Is there no Bhakti in me? Or is there no power in You to save me?” he asked. At once he recognised his error: “Rāma! If there were no power in You Yourself, could Hanumān, a monkey, have crossed the ocean? Would Sītā, Lakṣmī Devī in person, have chosen You? Would Lakṣmaṇa, so mighty in valour, serve You? Would Bharata, of subtle understanding, worship You? Ah! Your power is very great, Rāma!” he extolled. Doubts about God arise only from attachment to the body. But for great devotees these come and go in a moment, like drifting clouds; none of them stays permanent.
Do not stoop to reviling God
Jaya and Vijaya, the doorkeepers of Śrīman Nārāyaṇa, had to be born on earth because of a curse. “Lord! We cannot stay apart from You even for a moment. Have mercy and free us from the curse,” they prayed. Then Nārāyaṇa, “Jaya and Vijaya! You cannot escape the fruit of this curse. But will you come in seven births as My devotees? Or will you come in three births as My enemies? Decide for yourselves,” He said. Longing to return to the presence of Śrīman Nārāyaṇa as soon as ever they could, they said they would come in three births as enemies of Hari. That is why they were born as demons and kept hating Hari unceasingly; in the end they met death at Hari's own hand and reached Hari. They were great devotees. They asked for such a boon because they could not stay away from Śrīman Nārāyaṇa for long, but you must not stoop to reviling God. Reviling does not win the presence of God. Remember God with Prema.
Why do Avatāras come?
God incarnates from time to time to proclaim to the world the divine principle of Prema. Avatāras come precisely to teach how we are to win God over. There are flowers, a needle and thread. But will a garland make itself? There must be someone to string it, must there not! There are a clay lamp, oil and a wick. But will the lamp give light? There must be someone to light it, must there not! There are gold and gems. But will ornaments take shape? There must be someone to make them, must there not! In the same way there is learning, there is Buddhi. But will the fulfilment of Jñāna come about? There must be someone to teach it, must there not! So, to teach man the way to reach God, God Himself takes a human form and incarnates from time to time. So if you ask why the Avatāra has come: not for want of anything to do; it has come to make Prakṛti fruitful. It has come to teach the way to make the rare human birth fruitful. When cattle see a crop, they first fall upon it and eat it up in haste; afterwards they go back to their own place, chew the cud at leisure and digest it. In the same way you are listening here to Swami's teachings in haste. Do not forget what you have heard; when you reach your own place, ponder over them and put them into practice. Practice is what counts.