Gopalacampu 1.1.66

1.1.66

[26] tad evaṃvidhānāṃ tāsām api sarvāsām eka eva ramanas, tata eva gokuladhāmā govindanāmā pratyekam ekām ekāṃ ramāṃ ramayatāṃ ramā-ramaṇanāmnāṃ
purupuruṣāṇāṃ paramaḥ | [27] yat tu madhye māyayā pratyāyitam aupapatyaṃ, tat khalv avāstavatvāt parastād avadhvastam iti śrīparamapuruṣaśabdābhyāṃ pramitam | kathāyāṃ tu pramāṇa-viśeṣagrathanayā prathamiṣyāmaḥ | [28] evaṃ śiṣṭaḥ śrīrāmo' py atidiṣṭaḥ |
[29] kiṃ ca, aśeṣā evataravaḥ kalpataravaḥ saṅkalpadānabalāt kevalān, na tu mānyatā-dhanya-sāmānya-viśeṣāt | teṣu ca jātyā kalpa-taravas tu vilakṣaṇa-tayā kṛta-lakṣaṇā eva |

[26] Therefore, for all those women of such nature there is only one lover; for that very reason, He whose abode is Gokula and whose name is Govinda is the highest of all the numerous persons named Ramāramaṇa who give pleasure each to a single Ramā. [27] As for the paramourship that was made apparent in the middle through māyā, that was indeed dispelled later on because of its unreality, as is established by the words "śrī-parama-puruṣa". In the narrative, however, we shall elaborate this by stringing together specific proofs. [28] In this way the remaining Śrī Rāma has also been referred to by analogy. [29] Moreover, all the trees are wish-yielding trees solely by virtue of granting desires, and not by any distinction of ordinary status honored as fortunate; and among them, those that are wish-yielding trees by species are distinguished by their extraordinary nature.