In plain words
So if we call the sugarcane and say, ‘Give jaggery,’ it will not give it. Only when it is made to bear many kinds of trouble, only when it is squeezed to pulp, only when it is boiled, does it take on the lasting form of jaggery. The body itself is a sugarcane. These troubles and hardships themselves are the machine that crushes it to pulp. Through that, the juice called divinity comes to us. Only then does ‘rasovaisaḥ’ come. That this very form of rasa is God, Brahman. So for the parents who bore Him and for the parents who raised Him too, there are always only troubles. While Yaśodā suffers in this way, Devakī Devī is suffering in another way. ‘They say that Yaśodā tied Your belly with many ropes. But however many ropes she tied, they never spanned Your belly, they say. I could not see all this.
Though I have a son, I am a barren woman; though she never bore a child, Yaśodā is the mother of a son; is this my fate? is it her good fortune?’
So she goes on weeping. In just the same way, in the Rāmāyaṇa too, Kausalyā simply went on suffering greatly. I bore Rāma, God Himself, as my son. But I could not enjoy that joy. Anywhere at all, in any Avatāra at all, the mother who bore Him and the mother who raised Him always have only troubles. The reason: to spread the divinity within Him through the world, God plays such dramas.
What need was there for Rāma to follow His father's command? No: He had to give the world the name that is true of Him: Rāma, keeper of His father's word. In just the same way, all the Avatāras too have to play so many kinds of drama to spread divinity through this world.