There is no different between Rama and Krsna. Krsna is also param brahma, and Rama is also param brahma. We Vaisnava, we have equal faith and obeisances to all visnu-murtis, ramadi-murtisu, Rama, Nrsimha, Varaha, Narayana, Mahavisnu… There are advaitam acyutam anadim ananta-rupam [Bs 5.33]. But we Gaudiya Vaisnava or Madhva-Gaudiya Vaisnava, we are worshiper of Lord Krsna murti. Lord Ramacandra’s murti and Krsna’s murti, there is no difference. But as I have already explained, Krsna param brahma full-fledged, and Lord Ramacandra is also param brahma, but He did not exhibit His full-fledged opulence. So these are very confidential things, but still, on the birthday of Lord Ramacandra 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 sastra, sevonmukhe hi jihvadau svayam eva sphuraty adah [Bhakti-rasamrta-sindhu 1.2.234]. So although there is no difference between Sri Rama and Sri Krsna, but one devotee is attracted by one feature of the Lord, and the other is attracted by other feature. Sometimes it so happened that Krsna disappeared from the rasa dance and the gopis were very much eager to find out Krsna again. So
when they were too much eager to see Krsna, where He is, Krsna appeared as Narayana, four-handed Narayana. The gopis saw narayana-murti but did not become attracted by Him. All the gopis said, “Oh, He is Narayana. Let us offer our respect,” and they went away. Actually there is no difference between Krsna and Narayana.

[aside:] What is that? But gopis were not very much interested with Narayana. They wanted Krsna, although there is no difference between Narayana and Krsna. Similarly, although there is no difference between Rama and Krsna, some devotees are attracted with rama-murti and some devotees are attracted with krsna-murti. But factually there is no difference.

But in the sastras it is said that if you chant the name of Visnu, visnu-sahasra-nama, by chanting one thousand times Lord Visnu’s name is equal to one name of Rama. And by chanting three times the name of Lord Rama it is equal to one name of Krsna. This is the verdict of the sastra. So when we chant Hare Krsna, Rama is there already, three times. It is not that because we are chanting Hare Krsna we are neglecting Rama. No. With each Krsna name there are three times Rama name. That is the verdict of the sastra.

Besides that, we are chanting also Hare Rama. Hare Rama and Sita-Rama the same thing. Hare Krsna, Hare Krsna or Hare Rama, Hare Rama, there is no difference. This is also rama-nama, Hare Rama, Hare Rama, Rama Rama, Hare Hare. In the sastras it is recommended, Agni Purana, Brahmanda Purana, Kali-santarana Upanisad, the
Hare Krsna Hare Krsna Krsna Krsna Hare Hare
Hare Rama Hare Rama Rama Rama Hare Hare

Besides that, when we chant Krsna’s name, we chant also Lord Rama’s name. Just like in the prayer offered by Sri Caitanya Mahaprabhu,
krsna krsna krsna krsna
krsna krsna krsna he
krsna krsna krsna krsna
krsna krsna krsna he
krsna krsna krsna krsna
krsna krsna raksa mam
krsna krsna krsna krsna
krsna krsna pahi mam
rama raghava rama raghava
rama raghava raksa mam
krsna kesava krsna kesava
krsna kesava pahi mam

So devotees, they always chant together Krsna’s name and Rama’s name. So when there is question of rama-nama, there is Hare Rama, Hare Rama, Rama Rama, Hare Hare. That is rama-nama.

So there is no partiality, that “These people are simply after Krsna.” Of course, we are little more attached to Krsna, but that does not mean we do not know who is Lord Ramacandra. We know that He is also Krsna Himself in His different feature of pastime.
ramadi-murtisu kala-niyamena tisthan
nanavataram akarod bhuvanesu kintu
krsnah svayam samabhavat paramah puman yo
govindam adi-purusam tam aham bhajami
[Bs 5.39]

From Srila Prabhupada’s lecture on Bhagavad-gita 4.12, Appearance Day of Lord Ramacandra — April 1, 1974, Bombay