Sri Aurobindo
Letters of Sri Aurobindo
Volume I - Part 5
I am rather perplexed by your strictures on Rama. Cowardice is the last thing that can be charged against Valmiki’s Rama; he has always been considered as a warrior and it is the “martial races” of India who have made him their god. Valmiki everywhere paints him as a great warrior. His employment of ruse against an infrahuman enemy does not prove the opposite – for that is always how the human (even great warriors and hunters) has dealt with the infrahuman. I think it is Madhusudan who has darkened Valmiki’s hero in Bengali eyes and turned him into a poor puppet, but that is not the authentic Rama who, say what one will, was a great epic figure,– Avatar or no Avatar. As 
for conventional morality, all morality is a convention – man cannot live without conventions, mental and moral, otherwise he feels himself lost in the rolling sea of the anarchic forces of vital Nature. Even the Russells and Bernard Shaws can only end by setting up another set of conventions in the place of those they have skittled over. Only by rising above mind can one really get beyond conventions – Krishna was able to do it because he was not a mental human being but an overmental godhead acting freely out of a greater consciousness than man’s. Rama was not that, he was the Avatar of the sattwic human mind – mental, emotional, moral – and he followed the Dharma of the age and race. That may make him temperamentally congenial to Gandhi and the reverse to you; but just as Gandhi’s temperamental recoil from Krishna does not prove Krishna to be no Avatar, so your temperamental recoil from Rama does not establish that he was not an Avatar. However, my main point will be that Avatarhood does not depend upon these questions at all, but has another basis, meaning and purpose.