Rama was a perfect personality who lived within the limits and precepts of the Vedic traditions. His birth was under auspicious circumstances. He was a boon from Agni, and the boon of fire is a perfect gift. Rama had the qualities which are transcendental, which are divine.
Rama's attitude, Rama's behaviour, was never egotistical. He never considered himself to be the knower of everything; he maintained humility; he maintained the attitude of a disciple. All the personalities with whom Rama was involved during his lifetime were very highly realised souls - some on the path, following the precepts of dharma, duty and karma, action; and some who deviated from the path of dharma but still had all the understanding of it.
Now it happens that when consciousness is transcendental, in order to gain experience of the lower qualities of consciousness, there is a tendency for the pure consciousness to be pulled downwards to gain that experience of the lower manifestations of consciousness, the gross manifestations. If we stay on land we want to experience the water, we want to swim. Whenever we see water there is a desire to go in. If we stay in the water, after some time we want to come out, to be on dry land again; dwandwa.
As a child, Rama was perfect. It is known that children are very innocent, simple-minded, and within them they have developed intuitive capacities. They are free, they are open, they are outgoing, they are not inhibited in any way. While maintaining the state of a child, the Supreme Being also maintains a state which is pure. Then there is the desire to experience the lower qualities; the lower tendencies. Without experience, nothing can be called perfect.
He already was perfect before; his perfection only needed to be expressed. In order for his perfection to be expressed, he had to pull that consciousness to the gross consciousness. The moon of course represents gross matter, the worldly, sensory experience, and Rama, therefore, wanted the moon. The story of the moon is not emphasised in the history of the other great personalities. Out of all the ten different incarnations Rama is the supreme, and he wanted to have the experience of the gross so he asked for the moon. Then his mother, the shakti aspect, comes in with a mirror because Rama is only permitted to see the reflection. He has the indirect experience of the worldly affairs, senses, pleasures, matter, and then he is satisfied.
Even when we talk of consciousness, a supreme consciousness cannot, while maintaining its universality have direct experience of gross matter, it can only have indirect experience. It can only have direct experience when it loses that universality and out of one it becomes many. Out of one it develops an ego and identity and then it is subject to the plays of maya. In the life of Rama there was never any dwandwa. He accepted his destiny without conflict.