The Supreme personality, Parambrahman: Śrī Rāma & Śrī Krishna!

Lord Śrī Rāma and Lord Śrī kṛṣṇa are central figures in Sanatan Dharma, both are one and same supreme Absolute one. Some people have vague idea of the relation between Lord Śrī Rāma and Lord Śrī Krishna. Without proper understanding of vedic-scriptures, they think Śrī Rāma is an incarnation of Lord Sri Krishna, although it is contradictory to many authoritative scriptures. As per Vaidik-scriptures, He is Sri Ram who appeared as Sri Krishna in Dvapar-yuga.

Vedic scriptures in true essence (तत्वतः), don't take any difference between Bhagavan Shri Rama, and Bhagavan Śrī Krishna . They both are same absolute one, the same entity (Tatva तत्व ).

Śrī Rama and Śrī Krishna are one entity and non-different essencely, both are glorified as 'Swayam-Bhagavan' in scriptures, both are Avatari-Purusha. Lord Śrī Rama and Lord Śrī Krishna (in fact one entity) are told to be original source from whom many other Bhagavad-Swarupa-s (forms of Lord Hari) are manifested. Padma-Purana says ― It is like from one original candle, many other candles are illuminated which have same light and power to illuminate other".

Even though they are one entity and the ultimate source of everything (Sarva-Karan-Karanam), however in plane of Leela-Bhed (due to difference in leela/pastimes ) Krishna is none but an incarnation of Lord Shri Ram as per vedic scriptures, Sri Krishna is a Parishishtavatar of Bhagavan Sri Ram. Brahman (the supreme absolute one denoted by name 'Rama' directly) is one, yet he has three aspects as per cause (Karan) and effect (Karya) consideration (Karya-Karan Bheda):
― One is Karya-Brahman, like innumerable Vishnu-s. (1st type)
― One is Sarva-Karan-Karanam , the Karan-brahman who is the cause of all the causes .(2nd type)
― And beyond these two, there is Karya-Karantah Param (means superior than Sarva-Karan-Karanam Brahman and Karya Brahman).
As per Padma-Purana, This most superior Brahman is Lord Rama of Saket-Loka. (3rd type)
Thus, Lord Śrī Rāma is the original form of Bhagavān, Parā-Brahman or Paramātmā, here Pramanas (evidences) are quoted from different scriptures like Agamas, Upanishad, and Valmiki Ramayana etc.

Śrī Rāma, the original personality of godhead and the source of all incarnations

sudarśana-saṃhitā
राघवस्य गुणो दिव्यो महाविष्णुः स्वरुपवान । वासुदेवो घनीभूतस्तनुतेजः सदाशिवः ।। मत्स्यश्च रामहृदयं योगरुपी जनार्दनः । कुर्मश्चाधारशक्तिश्च वाराहो भुजयोर्बलं।। नारसिंहो महाकोपो वामनः कटिमेखला। भार्गवो जंङ्घयोर्जातो बलरामश्च पृष्ठतः।। बौद्धस्तु करुणा साक्षात् कल्किश्चित्तस्य हर्षतः । कृष्णः श्रृङ्गाररुपश्च वृन्दावनविभूषणः ।। ऐते चांशकलाः सर्वे रामो ब्रह्म सनातनः । [सुदर्शनसंहिता 1-5]	rāghavasya guṇō divyō mahāviṣṇuḥ svarupavāna । vāsudēvō ghanībhūtastanutējaḥ sadāśivaḥ ।। matsyaśca rāmahṛdayaṃ yōgarupī janārdanaḥ । kurmaścādhāraśaktiśca vārāhō bhujayōrbalaṃ।। nārasiṃhō mahākōpō vāmanaḥ kaṭimēkhalā। bhārgavō jaṃṅghayōrjātō balarāmaśca pṛṣṭhataḥ।। bauddhastu karuṇā sākṣāt kalkiścittasya harṣataḥ । kṛṣṇaḥ śrṛṅgārarupaśca vṛndāvanavibhūṣaṇaḥ ।। aitē cāṃśakalāḥ sarvē rāmō brahma sanātanaḥ । - sudarśana-saṃhitā 1-5
श्री राघव के जो अनंत दिव्य-गुण हैं वही श्री महाविष्णु हैं, उनका कल्याणकारी घनीभूत तेज वासुदेव हैं, श्री राम का ह्रदय मत्स्य है, आधारशक्ति कूर्म है, बाहुबल वाराह, महाक्रोध नारसिंह, कटिमेखला वामन, जंघा परशुराम, पृष्ठ-भाग बलराम, बौद्ध साक्षात् करुणा, चित्त का हर्ष कल्कि और श्रीकृष्ण वृन्दावनबिहारी श्रीराम के श्रृंगारस्वरूप हैं | इस प्रकार ये सभी भगवान श्रीराम के अंश एवं कला अवतार हैं और प्रभु श्रीराम स्वयं अंशी हैं, स्वयं सनातन ब्रह्म हैं, स्वयं भगवान हैं |	When the infinite auspicious divine qualities of lord Śrī Ram takes form, he becomes Lord Maha-VishNu. Śrī Ram's auspicious condensed divine splendour is Lord Vasudeva, Matasya-avatar (the fish incarnation) appeared from Shri Ram's heart, Kurma-avatar (the tortoise-incarnation) is manifestation of his support power, Varaha (the divine boar incarnation) is the manifestation of his arm's strength. Lord Narsimha appears from his anger, Lord Vamana appears from his waist, Lord Parashuram appears from his thigh, Bauddha appears from his compassion, Kalki appears from his delight, and Vrindavan-Vihari Shri Krishna himself is his Shringaar-Swarupa (the Madhurya-incarnarion of Shri Ram). Thus all these incarnations are parts (Amsha) and Kala-s of Lord Śrī Ram and Lord Ram is Amshi (the origin), the eternal Brahman and Bhagavan himself.
Agastya-saṃhitā
यथा सर्वावताराणामवतारी रघूत्तमः । तथा स्त्रोतसां सौम्या पाविनी सरयू सरित ।। (अगस्त्य-संहिता, उत्तरार्ध)	yathā sarvāvatārāṇāmavatārī raghūttamaḥ । tathā strōtasāṃ saumyā pāvinī sarayū sarita ।। - agastya-saṃhitā, uttarārdha
जिस प्रकार श्री राम सभी अवतारों में अवतारी पुरुष हैं, उसी तरह सरयू समस्त पवित्र नदियों में सबसे पाविनी सौम्य नदी है | (स्कन्द-पुराण में कहा भी गया है जो फल मथुरा में कल्प-भर निवास करने से प्राप्त होता है, वो फल सरयू के दर्शन मात्र से प्राप्त हो जाता है | अगस्त्य-संहिता कों वेद-तुल्य प्रमाण माना जाता है, सभी प्राचीन विद्वानों ने इसे उद्धृत किया है, मध्वाचार्य ने भी अगस्त्य-संहिता से प्रमाण दिया है |)	Śrī Rāma, the best among the Raghus, is the original personality of Godhead, among all the incarnations; in the same way as the divine river Sarayu is most auspicious among all auspicious rivers!! It is said like this in Skand-Purana, the fruits one achieves after living an aeon in Mathura and other holy regions, the same can be achieved just upon a sight of Sarayu. The Agastya-Samhita is taken as Pramana (evidence) in category of Vedas and it is quoted by even Madhvacharya.
वेदवेद्ये परेपुंसि जाते दशरथात्मजे। वेदः प्राचेतसादासीत् साक्षाद् रामायणात्मना ।। (अगस्त्य-संहिता)	vēdavēdyē parēpuṃsi jātē daśarathātmajē। vēdaḥ prācētasādāsīt sākṣād rāmāyaṇātmanā ।। - agastya-saṃhitā
वेदों से जाने-जानेवाले परम-पुरुष (परे-पुंसि) ने लोक-कल्याण हेतु जब साक्षात् दशरथ-पुत्र के रूप में प्रकट हुए, तब सभी वेद भी (उस परम-पुरुष के गुणगान हेतु ) प्रचेता-मुनि के पुत्र वाल्मीकि के मुख से साक्षात् रामायण के रूप में प्रकट हो गए |	The Supreme being who known through Vedas only. When that Supreme being born directly as son of Dasratha (Śrī Rām) in Ayodhya, that time all Vedas manifested themselves through the mouth of sage Valmiki, the son of sage Prachetus, directly as the Ramayana. This is also Mangalacharan-Shloka of Valmiki Ramayana.
Sadāśiva-saṃhitā
यो वै वसति गोलोके द्विभुजस्तु धनुर्धर: । सदानन्दमयो रामो येन विश्वमिदं ततम् ।। ( सदाशिवसंहिता )	yō vai vasati gōlōkē dvibhujastu dhanurdharah । sadānandamayō rāmō yēna viśvamidaṃ tatam ।। - sadāśiva-saṃhitā
गोलोक-वासी प्रभु श्री कृष्ण द्विभुज श्री राम धनुर्धारी के हीं अवतार हैं, प्रभु श्री राम सत्-चित-आनन्द मय हैं और यह सारा चराचर जगत उन्हीं के द्वारा-प्रकाश्य है | (जगत प्रकास्य प्रकासक रामू। मायाधीस ग्यान गुन धामू॥ - यह जगत प्रकाश्य है और श्री रामचन्द्रजी इसके प्रकाशक हैं। )	One who resides in Goloka (i.e. Krishna) is none other than the incarnation of the two armed Rāma who wields Bow and arrow in his hands. The two armed Ram is very form of the supreme eternal bliss, and from him this entire cosmos came into existence. Ram has pervaded the entire creation.

How did Śrī Rāma agree to take incarnation of Vrindavan-Vihari Śrī Krishna?

In Śrī Rāmāvtār, the Madhurya leela of Lord Rama is very secret; Only his close friends (Sakha and Sakhis), eternal-retinues (Nitya-Parshadas), intimate devotees and servants were fortunate to relish and participate in his Madhurya-Leela. Śrī Rāma is the ocean of beauty-elegance-and-charm, therefore seeing his matchless beauty, many sages, female companions of Shri Sita Ji, female-demons etc lost their heart on Bhagavan Shri Rama. Many of them were accepted and allowed by Bhagavan in his secret Madhurya-leela. There were also such souls who desired Bhagavan for their own pleasure, while Bhagavan is achieved by pure love only, therefore all merciful Bhagavan gave them boon to appear in his next-incarnation.

Sages of Dandakaranya entranced at all attractive and dazzling beauty of Śrī Rāma

Seeing divine matchless transcendental beauty of Shri Ram, sages of Dandakaranya wished to embrace Shri Ram in the mood of conjugal love. Therefore, Shri Ram gave boons to all that he will incarnate himself in Dvapar yuga as Shri Krishna to fulfill their wishes.

Thus, Śrī Krishna became the incarnation of Śrī Rām !

From kṛṣṇa-Upanishada
(कृष्ण उपनिषद) :

यो रामः कृष्णतामेत्य सार्वात्म्यं प्राप्य लीलया .
अतोषयद्देव्मौनिपटलं तं नतोऽस्म्यहम् ||१||

That RAma, who having transformed himself as Krishna, attained Sarvaatmaktaa* by his very lila (divine exploits, pastimes); and thus deities-sages-masses were completely satisfied on this earth . I make prostration before that same Śrī Rāma.

Sarvaatmaktaa*:means the whole world was transformed as Ram's world, Shri Rama was the most aggreable to everyone. No one was interested into talking anything else other than Shri Ram and Shri Rama only, and his stories. Shri Ram was so dearest to all that every creature felt their own soul moving in form of Shri Rama, outside their body.

रामो रामो राम इति प्रजानामभवन् कथाः |
रामभूतं जगाभूद्रामे राज्यं प्रशासति || [VR- 6.128.103]

While Rama ruled the kingdom, the talks of the people centered round Shri Ram, Shri Ram and Shri Ram alone! The world became Shri Ram's world.

This is called 'Sarvaatmaktaa' becoming delight to the whole world.

Now again from kṛṣṇa-Upanishada (कृष्ण उपनिषद) :-

प्रथम खंड

हरिः ॐ . श्रीमहाविष्णुं सच्चिदानन्दलक्षणं रामचन्द्रं
दृष्ट्वा सर्वाङ्गसुन्दरं मुनयो वनवासिनो विस्मिता बभूवुः .
तं होचुर्नोऽवद्यमवतारान्वै गण्यन्ते आलिङ्गामो भवन्तमिति .
भवान्तरे कृष्णावतारे यूयं गोपिका भूत्व मामालिङ्गथ
अन्ये येऽवतारास्ते हि गोपा न स्त्रीश्च नो कुरु . अन्योन्यविग्रहं
धार्यं तवाङ्गस्पर्शनादिह . शाश्वतस्पर्शयितास्माकं गृण्हीमोऽवतारान्वयम् ||१||

The forest-dwelling sages (of DanDakaaraNya) beholding the all handsome, the all attractive Lord Shri Rāmachandra who is MahaVishnu himself, who is Satchidaanand Brahman, were bedazzled with surprise! On beholding the transcendental beauty of Śrī Rām they forgot their very own existence.

Then, the Sages said to Lord Śrī Rām: O' all attractive Lord, we are counted in having inferior births (as we have fallen in the birth cycle), still we wish to embrace you.

Then Lord Śrī Rām to sages: Let all of you embrace me (Shri Rāma; मामालिङ्गथ), after you become Gopikas (cowherd women) in (my next incarnation) Krishnāvatār.

(Here Lord Sri Ram employs 'Maam' , means you will embrace 'me' (no second personality) in mood of conjugal love, so here all misconception vanishes that Rāma enters into Krishna as second person. All devotees of Shri Rama can embrace Shri Rama in mood of conjugal love after being manifested as Amsha of Bhagvati Sita. )

To this sages requested: please don't make us born as Gopa (illiterate, Ganvaar) or a Stri (woman). (Thus, the sages pleaded and insisted with Lord in love that) We will manifest only if you grant us a constant touch of Your divine body there.

( Here Sages craved FOR तवाङ्गस्पर्शन, means the touch of Śrī Rām's divine body, not for the body of any other personality. )

रुद्रादीनां वचः शृत्वा प्रोवाच भगवान् स्वयम् |
अङ्गयङ्गं करिष्यामि भवद्वाक्यं करोम्यहम् ||२||

[Then Rudra and other Devas also started praying Rama to participate in his Krishna-Avatar Leela too], after listening their prayers the Swayam Bhagavan (भगवान् स्वयम् ) Shri Ram told them I shall make you all my associates in my next incarnation as Krishna. I grant your wishes (words).

Thus, Shri Krishna-Upanishad shruti leaves no doubt that it was all attractive Śrī Rām who incarnated himself as Śrī Krishna in Dwapar Yuga. 'Ramastu Bhagavan Swayam (रामस्तु भगवान स्वयं , Ram is himself the Bhagavan)' and 'Lord Krishna is incarnation of Shri Ram', both these are confirmed here in Shri Krishna-Upanishad. It puts a full stop on other contradictory interpretations. Shri Rama gave boon to the sages that they will touch him, not any second personality.

Adhyatm Ramayana :Krishna an Incarnation of Śrī Rām

Lord Brahmaa eulogizes Śrī Rām and says 'You will appear as cowherd leader Krishna in Dwapar-Yuga'.

मायातीतं माधवमाद्यं जगदादि मायाधीशं मोहविनाशं मुनिवंद्यम् ।
योगिध्येयं योगविधानं परिपूर्ण वंदे रामं रञ्जितलोकं रमणीयम् ।।2।।

I consistently bow to Śrī Rām, who is beyond the worldly creations, is slayer Madhu-demon, is the beginning of this world, is Lord of Maya, destroys attachment and passion, is reverred by sages, is sought by knowledge-seekers and is the seeking-knowledge as well, is perfect/complete in every way, pleases the world, and is exquisitely beautiful.

त्वं मे नाथो नाथितकार्याखिलकारि मानातीतो माधवरुपोखिलधारी ।
भक्त्या गम्यो भाविरुपो भवहारी योगाभ्यासैर्भाविचेतःसहचारी ।।5।।

O Śrī Rām, You are my Lord, You lead me to towards finish of my deeds, You are beyond measure, You will born as Madhav (Krishna), You possess everything, You are attained by devotion and devotee, You absolve the fear of world among us by your appearance, and You are understood and attained by the practice of Yoga.

को वा ज्ञातुं त्वामतिमानं गतमानं मानासक्तो माधवशक्तो मुनिमान्यम् ।
वृन्दारण्ये वन्दितवृन्दाकरवृन्दम् वन्दे रामं भवमुखवन्द्यं सुखकन्दम् ।।7।।

O Lord! You are beyond the present, the visible, and the proofs derived from them. [In that case] which worldly creature can try to or completely understand You [or reason You out]? You are without second, without a comparison, and revered unquestionably by the best of philosophers. I bow to Śrī Rām, Who is glorified and worshiped by Lord Shiva, Who is cloud of happiness, and Who will be cow-herd leader Krishna, revered by Gop-Gopis of Vrindavana.

Thus, we can see that Shri Krishna is none other than incarnation of the most superior Lord Shri Ram. Adhyatm Ramayana reiterates the same fact.

||सर्वावताराणामवतारी रघूत्तमः||

Śrīmad Vālmikī Rāmāyana: Shri Krishna an Incarnation of Śrī Rām

Shrimad Valmiki Ramayana is the most authoritative scripture in Vishishtadvaita-Vaishnavism, BrahmA himself told 'there is no grain of untruth in it'. Verses from Shrimad Valmiki Ramayana which clearly says that Lord Shri Ram is Krishna himself:

When Śrī Rām killed Ravana, then Lord Brahma came and did Stuti of Śrī Rām. He eulogized Shri Ram in various ways, BrahmA mentions Narayana, Krishna, Varaha, Hrishikesa, Vishnu etc as various forms of Shri Rama.

सहस्रशृङ्गो वेदात्मा शतशीर्षो महर्षभः || [VR- 6.117.18]
त्वं त्रयाणां हि लोकानामादिकर्ता स्वयंप्रभुः |

O' Lord Śrī Rām, In the form of the Vedas, you are the great Bull with hundred heads (rules) and thousand horns (precepts). You are the first creator of all, the three worlds, and the self constituted Lord of all (स्वयंप्रभुः). You are the refuge and the forbear of Siddhas (a class of demi-gods endowed with mystic powers by virtue of their very birth) and Sadhyas (a class of celestial beings.)".

The verse VR 6.117.18 clearly indicates the Purusha Sukta of Rig Veda and Purusa-Sukta for Lord Ram is confirmed here. Purusha sukta is the 90th sukta in 10th Mandala, Astaka 8, adyaya 4 of Rigveda, the ancient of all the Vedas. Purusha Sukta is in praise of the Supreme personality of the godhead, the Parambrahman. So here Śrī Rām is eulogized as the original Pradhan-Purusha (the supreme personality of godhead, Parambrahman) of Vedas.

*स्वयंप्रभुः : It means there is no cause of Śrī Rām , Śrī Rām is the self-constituted God of all, the cause of all causes, The most superior.

त्वं यज्ञ्स्त्वं वषट्कारस्त्वमोंकारः परात्परः || [VR- 6.117.20]
प्रभवं निधनं वा ते नो विदुः को भवानिति |

O' Śrī Rām, You are the sacrificial performance (यज्ञ्स्त्वं, In Rig Veda, Supreme Lord Visnu is told as Yajna. यज्ञो वै विष्णु: (ऋगवेद , शतपथ ब्राह्मण 1|1|2|13) ). You are the sacred syllable 'Vashat' (on hearing which the Adhvaryu priest casts the oblation to a deity into the sacrificial fire). You are the mystic syllable 'AUM' (ॐ). You are higher than the highest. People neither know your end nor your origin nor who you are in reality.

- यज्ञो वै विष्णु: ( शतपथ 1.1.1.2, तै.ब्रा.1.2.5.40) अर्थात यज्ञ हीं विष्णु हैं या विष्णु हीं यज्ञ हैं

here Śrī Rām is told as Yajna (त्वं यज्ञ्स्त्वं ), the sacrificial performance.

- Śrī Rāma is ॐ.

- परात्परः : Śrī Rām is the higher than the highest, most superior. So no one is beyond Śrī Rām. Śrī Rām is even the base of the highest.

Śrī Rām is higher than the highest, he is origin of all, the cause of all causes.

अक्षरं ब्रह्म सत्यं च मध्ये चान्ते च राघव || [VR- 6.117.14]
लोकानां त्वं परो धर्मो विष्वक्सेनश्चतुर्भजः |

O' Rāghava, You are The Parambrahman, the imperishable, the Truth abiding in the beggining, the middle as well as at the end of the universe. You are the supreme righteousness of people, whose powers go everywhere. You are the four-armed.

In next verse of VR - 6.117.28, Lord Brahma clearly says that Śrī Rām is krishna as same like in Adhyatm Ramayana.

शार्ङ्गधन्वा हृषीकेशः पुरुषः पुरुषोत्तमः || [VR- 6.117.15]
अजितः खड्गधृग्विष्णुः कृष्णश्चैव महाबलः |

O' Śrī Rām, You are the wielder of a bow called Sarnga, You are Hrisikesha the Lord of the senses, the supreme soul of the universe (पुरुषः /पुरुषोत्तमः), the best of men, the invincible, the wielder of a sword named Nandaka,You are the all-pervader (Visnu), You are Lord Krishna (It means : O' Sri Rama, You are Krishna of Goloka and You will incarnate yourself as Lord Krishna in Dwapar Yuga) and endowed with great might.

* पुरुषोत्तमः : Śrī Rām is Purushottamah, The supreme soul of the universe. As Śrī Rām is known as Purushottam in Vedas and all Vedic texts. Śrī Rām is thus the cause of all causes, no one is beyond him.

* कृष्ण : Śrī Rām is Krishna. Lord Śrī Rām is परात्पर अक्षरं ब्रह्म, the Parambrahman. Krishna is Madhurya Incarnation of Lord Śrī Rām. Here Lord Brahma is eulogizing Śrī Rām that you will incarnate as Krishna.

भवान्नारायणो देवः श्रीमांश्चक्रायुधः प्रभुः || [VR- 6.117.13]
एकशृङ्गो वराहस्त्वं भूतभव्यसपत्नजित् |

O' Śrī Rām, You are the Lord Narayana himself the glorious god, who wields the discus. You are the Divine Boar (Varaha) with a single tusk, the conqueror of your past and future enemies.

त्वया लोकास्त्रयः क्रान्ताः पुरा स्वैर्विक्रमैस्त्रिभिः || [VR- 6.117.27]
महेन्द्रश्च कृतो राजा बलिं बद्ध्वा सुदारुणम् |

O' Śrī Rām, the three worlds were occupied by you in your three strides in the past, after binding the exceptionally formidable Bali (the ruler of the three worlds) and Indra was made the king by you.

- The aforementioned verse VR-6.117.27 says about Vamana incarnation of Lord Śrī Rām.

Lord Brahma again reiterates in Verse 6.117.28, that O' Śrī Rām, You are Lord Krishna himself.

सीता लक्ष्मीर्भवान् विष्णुर्देवः कृष्णः प्रजापतिः || [VR- 6.117.28]
वधार्थं रावणस्येह प्रविष्टो मानुषीं तनुम् |

O Śrī Rām, Maa Sītā is Goddess Lakshmi (the divine consort of Lord Vishnu), while You are Lord Visnu. You are Lord Krishna. You are the Lord of created beings. For the destruction of Ravana, you entered a human body here, on this earth.

- Thus in above verses, Brahma has taken the names of almost all major incarnations of Lord Śrī Rām as Vibhuti of Shri Rama. Thats why Śrī Rām is taken as the original personality of godhead परात्पर ब्रह्म, the origin of all incarnations of Lord Vishnu like Krishna, Varaha, Vamana, Narayana etc.

- Visnu, Krishna, Narayana ( भवान्नारायणो देव ), Sesha ( Sankarshna, त्वं महोरगः ), Hrisikesha ( हृषीकेश ) , Upendra (brother of Indra, Son of Aditi त्वमुपेन्द्रो), Rudra (रुद्राणामष्टमो रुद्रः ) etc are told to be Vibhuti (opulence) of Lord Śrī Rām by Lord Brahma. Thus Śrī Rām is source of all expansions of Visnu like Narayana and source of incarnations like Krishna, Varaha, Vamana etc and among all these incarnations Krishna is almost same like Lord Rama who is Bhagvan (Krishnastu Bhagvan Swayam). It means Krishna has higher proximity to Lord Rama than any other incarnation or Vibhuti (manifestation or opulence) of Lord Rama.

- All expansions and incarnations of Śrī Rām like Vishnu, Narayana, Krishna, chant 'Rām' Naam.

रामस्याति प्रिय नाम रामेत्येव सनातनम् ।
दिवारात्रौ गृणन्नेषो भाति वृन्दावने स्थितः ।।
(श्री शुक संहिता)

Shuka-Samhita says: The name Śrī 'Rām' is the most dear name to Lord Rama and this name is eternal name of Lord Raghava. By chanting this eternal name of Rama, Lord Krishna is adorned in Vrindavana.

(Shuka Goswami is the narrator of Shrimad-Bhagvatam Maha-Puran and his Ishta-deva is none other than Lord Rama. )

Similarly in Aadi-Ramayana, Lord Hanuman Ji tells Garuda:

ŚrīRāme devdeveshe koshalāyām virājati |
anshāvatārāh kṛṣṇādyāh pramaṇti hy'sankhyakāh ||

means: Śrī Rāma is god of all gods who resides in Ayodhya. Lord Śrī kṛṣṇa etc are the plenary portions of Lord Shri Rāma who make slautations to him (Lord Rāma).

Who is Purusha of Veda-s?

As it is already cited that Rama has been eulogised by Lord BrahmA as Purusa, there, the eulogization of Rama by Brahma is in the same pattern of Purusa-Sukta of Rig-Veda in Valmiki Ramayana verse 6.117.18.

In all Vedas, Ramayana, Upanishads, Purusha is described as the Highest.

From Katha Upanishad:

इन्द्रियेभ्यः परा ह्यर्था अर्थेभ्यश्च परं मनः
मनसस्तु परा बुद्धिर्बुद्धेरात्मा महान्परः ||10||
महतः परमव्यक्तमव्यक्तात्पुरुषः परः
पुरुषान्न परं किंचित्सा काष्ठा सा परा गतिः ||11|
[ कठोपनिषत् - 1.3.10, 11]

The sense-objects are higher than the senses and the mind is higher than the objects but the intellect is higher than the mind, and the great soul is higher than the intellect. The Unmanifested (Avaykta) is higher than Mahat and, the Purusa is higher than the manifested. There is nothing higher than Purusa. He is the culmination. He is the highest goal.

So, There is nothing highest than the Purusa (वेद-पुरुष ).So who is the Pursuha? We can get the clear answer from Ramayana.

In verses 6.90.71B, 72A of Valmiki Ramayana, Lakshmana calls/Prays Śrī Rām as Purusha as like Pursuha culminates only in Shri Ram to get Indrajita killed by his arrow. He didn't pray to anyone else other than Śrī Rām. Indrajita was becoming invincible to even Lakshamana. After a long fight, Lakshamana finally invoked the arrow with these words: if Śrī Rām alone is Purusha, the highest god of Vedas then kill Indrajita.Thus, he was able to slay Indrajita.

धर्मात्मा सत्यसन्धश्च रामो दाशरथिर्यदि ||
पौरुषे चाप्रतिद्वन्द्वस्तदेनं जहि रावणिम् | [VR- 6.90.71B, 72A]

O my dear arrow! If Śrī Rām the son of Dasaratha is righteous, always keep his promise and if Śrī Rām is second to none in his prowess as he is Purusa (As Purusa culminates only in Śrī Rām), then destroy this Indrajit.

Again, there are many instances where Śrī Rām is eulogized as Purusha, Purushottamah in Shri Mad-Valmiki Ramayana.

शार्ङ्गधन्वा हृषीकेशः पुरुषः पुरुषोत्तमः ||
अजितः खड्गधृग्विष्णुः कृष्णश्चैव महाबलः | [VR- 6.117.15]

Here Brahma eulogizes Śrī Rām as Purusa, the highest.

O' Śrī Rām, You are the wielder of a bow called Sarnga, You are Hrisikesha the Lord of the senses, You are Purusa the supreme soul of the universe, (पुरुषः /पुरुषोत्तमः), the best of men, the invincible, the wielder of a sword named Nandaka, You are the all-pervader (Visnu), You are Lord Krishna (You will incarnate yourself as Lord Krishna) and endowed with great might.

So Śrī Rām is called as Purusa (पुरुषः) and also Purushottam (पुरुषोत्तम).

* Purusa (पुरुषः): The supreme being, the highest

उत्तम: पुरुषस्त्वन्य: परमात्मेत्युदाहृत | [Gita- 15.17a]

The supreme person ( उत्तम: पुरुष) is the other who is called the Supreme Self i.e. Paramatman.

Krishna employs 'Anya' (someone other) instead of Aham (I, for himself) here that Uttam Pursuha, the most superior is someone else (indicative of Śrī Rām as the other or person who is supreme Paramatman).

In Gita Lord Krishna himself accepts that Uttama-Purusa is someone else, obviously indicative of Lord Rama who is famous by word Purushottama. This states the Paratva of Lord Rama alone.

अतोऽस्मि लोके वेदे च प्रथित: पुरुषोत्तम: || [Gita- 15.18b]

Here Krishna is telling that I am popular as Purushottamah in the worlds as well as in Vedas.

Here Krishna accepts his proximity (because Uttam Purusha, the most superior is someone else [Gita- 15.17a]) to Śrī Rām as only Śrī Rām is Known as Purushottam in world and Vedas. It also establishes that Krishna is incarnation of Purushottam Śrī Rām.

* Purushottam (पुरुषोत्तम) : The controller of even gods or The controller of individual Souls.

रामादन्यत्रोपलब्धपुरुषोत्तमशब्दार्थस्तु पुरुष: परमपुरुषो राम एव उत्तमो यस्मादिति ।

The meaning of the word Purushottama that occurs elsewhere without reference to Śrī Rām may be understood as: "Śrī Rām is the only person greater than him". So Purushottam word is always employed only and only for Śrī Rām.

Again Krishna discoursed Gita after situating himself through Yoga on his higher form i.e. Lord Rama.

It is very much evident from Ashvamedha Parva, Mahabharata where ord Krishna Says to Arjuna:-

स हि धर्मः सुपर्याप्तॊ ब्रह्मणः पदवेदने |
न शक्यं तन मया भूयस तथा वक्तुम अशेषतः ||
परं हि ब्रह्म कथितं यॊगयुक्तेन तन मया |
[Mahabhaarat Ashvamedha-parva 16.11,12A]

O' Arjuna, It is impossible for me, to repeat, in detail, all that I said on that occasion in the battle field. That Supreme religion (Bhagvad-GitA) about which I discoursed to You then (in the battle-field) is more than sufficient for understanding Brahman. I discoursed to thee on Supreme Brahman, having concentrated myself in Yoga.

Hence, Shri Krishna discoursed Bhagvad GitA having concentrated Himself through Yoga on His most superior form (as accepted by Sri Krsna himself). From other authorities, That form is none other than Shri Rama Himself!

Thus any controversy regarding Gita verses is ceased here. Any interpretation should be taken in light of the Vedas, the Ramayana, as only these are the self-sufficient authorities (Swatah Pramana-s), or say the most authentic texts.

Shri Mad-Valmiki Ramayana is told as manifestation of Vedas itself. So any Interpretations of later scriptures are not taken as authority if there would be any contradiction with Shri-Mad Valmiki Ramayana. Valmiki Ramayana is the Kavyam Bijam Sanatanam (i.e. The eternal seed of all scriptures), so this is the reason Shri-Mad Valmiki Ramayana has most superior authority in spiritual discourse.

Hence, Shri Krishna is none but an incarnation of Lord Rama.

Shodash-Naam-MahaMantra:

हरे राम हरे राम राम राम हरे हरे।
हरे कृष्ण हरे कृष्ण कृष्ण कृष्ण हरे हरे ॥

harē rāma harē rāma rāma rāma harē harē।
harē kṛṣṇa harē kṛṣṇa kṛṣṇa kṛṣṇa harē harē॥

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॥ श्रीसीतारामचंद्रार्पणमस्तु ॥