Antavanta ime dehāḥ. Anta means this body. Antavanta ime dehā nityasyoktāḥ śarīriṇaḥ (BG 2.18): "But within the body, the proprietor of the body is nitya." So nityo nityānām. If I am nitya, eternal, then I should be interested in eternal happiness. But the eternal happiness is not possible to enjoy by this body. Therefore it is said, ramante yoginaḥ anante. So ananta-ramaṇa, that is the description of Rāma. Rāma means ananta-ānanda, unlimited happiness. Iti rāma-padenāsau paraṁ brahmābhidhīyate (CC Madhya 9.29). Rāma is paraṁ brahma, and Kṛṣṇa is also paraṁ brahma. Kṛṣṇa is recognized by Arjuna after understanding Bhagavad-gītā, paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān (BG 10.12). So there is no different between Rāma and Kṛṣṇa. Kṛṣṇa is also paraṁ brahma, and Rāma is also paraṁ brahma. (break) . . . day of Lord Rāmacandra. So we Vaiṣṇava, we have equal faith and obeisances to all viṣṇu-mūrtis, rāmādi-mūrtiṣu, Rāma, Nṛsiṁha, Varāha, Nārāyaṇa, Mahāviṣṇu . . . there are advaitam acyutam anādim ananta-rūpam (Bs. 5.33). But we Gauḍīya Vaiṣṇava or Madhva-Gauḍīya Vaiṣṇava, we are worshiper of Lord Kṛṣṇa mūrti. Lord Rāmacandra's mūrti and Kṛṣṇa's mūrti, there is no difference. But as I have already explained, Kṛṣṇa paraṁ brahma full-fledged, and Lord Rāmacandra is also paraṁ brahma, but He did not exhibit His full-fledged opulence. So these are very confidential things, but still, on the birthday of Lord Rāmacandra we offer our respectful obeisances at His lotus feet so that He may be merciful upon us to bestow His bhakti, devotional service.
We are all fallen souls. We have no power to approach the Supreme Personality of Godhead. But as it is directed by the śāstra, sevonmukhe hi jihvādau svayam eva sphuraty adaḥ (Brs. 1.2.234). So although there is no difference between Śrī Rāma and Śrī Kṛṣṇa, but one devotee is attracted by one feature of the Lord, and the other is attracted by other feature. Sometimes it so happened that Kṛṣṇa disappeared from the rāsa dance and the gopīs were very much eager to find out Kṛṣṇa again. So when they were too much eager to see Kṛṣṇa, where He is, Kṛṣṇa appeared as Nārāyaṇa, four-handed Nārāyaṇa. The gopīs saw nārāyaṇa-mūrti but did not become attracted by Him. All the gopīs said: "Oh, He is Nārāyaṇa. Let us offer our respect," and they went away. Actually there is no difference between Kṛṣṇa and Nārāyaṇa. (aside) What is that? But gopīs were not very much interested with Nārāyaṇa. They wanted Kṛṣṇa, although there is no difference between Nārāyaṇa and Kṛṣṇa. Similarly, although there is no difference between Rāma and Kṛṣṇa, some devotees are attracted with rāma-mūrti and some devotees are attracted with kṛṣṇa-mūrti. But factually there is no difference.
But in the śāstras it is said that if you chant the name of Viṣṇu, viṣṇu-sahasra-nāma, by chanting one thousand times Lord Viṣṇu's name is equal to one name of Rāma. And by chanting three times the name of Lord Rāma it is equal to one name of Kṛṣṇa. This is the verdict of the śāstra. So when we chant Hare Kṛṣṇa, Rāma is there already, three times. It is not that because we are chanting Hare Kṛṣṇa we are neglecting Rāma. No. With each Kṛṣṇa name there are three times Rāma name. That is the verdict of the śāstra.
Besides that, we are chanting also Hare Rāma. Hare Rāma and Sītā-Rāma the same thing. Hare Kṛṣṇa, Hare Kṛṣṇa or Hare Rāma, Hare Rāma, there is no difference. This is also rāma-dhun, Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. In the śāstras it is recommended, Agni Purāṇa, Brahmāṇḍa Purāṇa, Kali-santaraṇa Upaniṣad the:
- Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare
- Hare Rāma Hare Rāma Rāma Rāma Hare Hare
Besides that, when we chant Kṛṣṇa's name, we chant also Lord Rāma's name.