इत्येवं विविधा वाचो नानाजनसमीरिताः।
शुश्राव रामः श्रुत्वा च न विचक्रेऽस्य मानसम्॥
ity evaṁ vividhā vāco nānā-jana-samīritāḥ
śuśrāva rāmaḥ śrutvā ca na vicakre ’sya mānasam
iti evam vividhāḥ = all this; vācaḥ = talk; nānā-jana-samīritāḥ = by many people; śuśrāva = heard; rāmaḥ = Rāma; śrutvā ca = [despite] hearing it; na vicakre = was not even slightly disturbed; asya = His; mānasam = mind.
Rāma heard all this talk by many people. [Despite] hearing it, His mind was not even slightly disturbed.1
1]. Rāma could have easily fomented a revolution then and there and usurped the throne (Daśaratha even requested Him to do so), but He didn’t, to teach us that we should be fixed in our spiritual and material dharma that we are meant to carry out, without being disoriented by causes of material happiness or material unhappiness, in order to attain greater benefits in the future.
1 The basic idea is that whether one is interested in attaining mokṣa or bhagavat-prema, one should train himself to not become distracted by material happiness or unhappiness. Since he has set his goal, he should achieve his goal without become disoriented by material happiness or unhappiness. If he becomes distracted, he will be unable to attain his goal.
NOTE. Lord Rāmacandra is here demonstrating the duty of being tolerant. Why one should learn to be tolerant? Prabhupāda explains it in his purport to Bhagavad-gītā 2.45 in this manner:
As long as the material body exists, there are actions and reactions in the material modes. One has to learn tolerance in the face of dualities such as happiness and distress, or cold and warmth, and by tolerating such dualities become free from anxieties regarding gain and loss.1