अजातव्यञ्जनः श्रीमान्पद्मपत्रनिभेक्षणः।
एकवस्त्रधरो धन्वी शिखी कनकमालया॥
शोभयन्दण्डकारण्यं दीप्तेन स्वेन तेजसा।
अदृश्यत ततो रामो बालचन्द्र इवोदितः॥
ajāta-vyañjanaḥ śrīmān padma-patra-nibhekṣaṇaḥ
eka-vastra-dharo dhanvī śikhī kanaka-mālayā
śobhayan daṇḍakāraṇyaṁ dīptena svena tejasā
adṛśyata tato rāmo bāla-candra ivoditaḥ
ajāta-vyañjanaḥ = the symptoms of youth had not yet appeared in Him; śrīmān = He was beautiful; padma-patra-nibha-īkṣaṇaḥ = with eyes that resembled a lotus leaf; eka-vastra-dharaḥ = He wore a single piece of cloth; dhanvī = held a bow; śikhī = had a śikhā; kanaka-mālayā = and a golden necklace [on His neck]; śobhayan = beautifying; daṇḍakāraṇyam = Daṇḍakāraṇya; dīptena = shining; svena = with His; tejasā = prowess; adṛśyata tataḥ = appeared; rāmaḥ = Rāma; bāla-candraḥ = a new moon; iva = like; uditaḥ = that had just risen.
The symptoms of youth had not yet appeared in Him.1 He was beautiful, with eyes that resembled a lotus leaf. He wore a single piece of cloth, held a bow, had a śikhā and a golden necklace [on His neck].2 Beautifying Daṇḍakāraṇya with His shining prowess, Rāma appeared like a new moon that had just risen.
That Śrī Rāma wore a single piece of cloth indicates that He was fixed in the vow of brahmacarya. He had a śikhā appropriate to His dynasty.
The comparison of Rāma to a [new] moon that had just risen indicates that He was ready to neutralize [His] opponents.
NOTE. Some commentators have interpreted ajāta-vyañjanaḥ to indicate that Rāma had not yet developed a moustache. But such an interpretation suggests that Lord Rāmacandra later on grew a moustache (which He might have shaved off). However, in all of His pastimes, the Supreme Personality of Godhead never grows beyond youth. In fact, He is eternally a youth in appearance:
advaitam acyutam anādim ananta-rūpam
ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca
vedeṣu durlabham adurlabham ātma-bhaktau
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
“I worship Govinda, the primeval Lord, who is inaccessible to the Vedas, but obtainable by pure unalloyed devotion of the soul, who is without a second, who is not subject to decay, is without a beginning, whose form is endless, who is the beginning, and the eternal puruṣa; yet He is a person possessing the beauty of blooming youth.” (Brahma-saṁhitā 5.33)
One might argue that this only refers to the form of Svayam Bhagavān Kṛṣṇa and that it does not apply to His plenary expansions such as Nārāyaṇa. However, Śrīmad-Bhāgavatam (Canto 3, Chapter 28) describes the form of the Supreme Lord Nārāyaṇa and in the midst of this description, the following appears:
apīcya-darśanaṁ śaśvat sarva-loka-namaskṛtam
santaṁ vayasi kaiśore bhṛtyānugraha-kātaram
“The Lord is eternally very beautiful, and He is worshipable by all the inhabitants of every planet. He is ever youthful and always eager to bestow His blessing upon His devotees.” (SB 3.28.17)