Śrīmad-Bhāgavatam 10.67.9-10
Blended reading (Sanskrit + English inline)
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yadu-patim-rāmam
—
Balarāma, the Lord of the Yadus
Compound: yadu (the dynasty) + pati (Lord). Balarāma is the elder of the Yadu line, Kṛṣṇa's first expansion. Gauḍīyas worship Him as ādi-guru, the source of all dīkṣā and śikṣā in the line.
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puṣkara-mālinam
—
wearing a garland of lotus flowers
Compound: puṣkara (lotus) + mālā (garland). Vaijayantī-style ornamentation marks Bhagavān's līlā-vigraha. Even amidst what looks like indulgence, the iconographic signature of God is intact.
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vāruṇīm-pītvā
—
having drunk vāruṇī liquor
Vāruṇī — a sweet honey-liquor that flows from a tree in Vraja (kadamba, in some accounts), traditionally distinguished from ordinary madya. Gauḍīya ācāryas (Viśvanātha, Jīva) emphasize this is not common intoxicant; it is Balarāma's līlā-rasa-drink, a sandhinī-śakti expression.
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mada-vihvala-locanam
—
whose eyes rolled as if intoxicated
Compound: mada (intoxication, or honey-rapture) + vihvala (overcome) + locana (eyes). Mada also names the ecstatic state in rasa-śāstra. Even the appearance of intoxication is a līlā-mood, an opening of intimacy.
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prabhinnam-iva-vāraṇam
—
like an elephant in rut
Simile: prabhinna-vāraṇa = a musth elephant, rut-streams running from its temples. Classical image of overwhelming, gentle-then-uncontrollable power. Balarāma's mood is dignified and unpredictable at once — the perfect bait for an arrogant ape.
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lalanā-yūtha-madhya-gam
—
in the midst of a bevy of young women
Compound: lalanā (graceful woman) + yūtha (herd, group) + madhya-ga (situated in the middle). The Lord at the center of the maṇḍala — the rāsa-pattern shows up in Balarāma's līlā too, slightly differently colored than Kṛṣṇa's.
He saw Balarama who was like a mad elephant.
As Lord of the Yadus, Balarāma was endowed with all powers and was full of bliss. He was by nature the relisher of enjoyment (rāmam). He was adorned skillfully with clothing of the forest, including a garland and by nature possessed the highest beauty (sudarśanīyasarvāṅgam). He was glorious amongst his consorts. He sang, displaying his cleverness and playfulness. He showed intoxicated eyes as a pastime. He continually drank liquor. He shone brightly. A comparison with elephants is given for materialistic listeners so that gradually they can realize his special sweetness.
To show how Balarāma was a cause of the women singing, his pastimes are described. But as a cause of the pastimes, his dress and appearance are described in two verses. As the Lord of the Yadus he was full of all powers and the highest happiness. Among the Yadus, it was impossible to harm him. He enjoyed with Revatī and others at this place (rāmam). Describing his dress, his beauty is indicated. He was in the midst of a group of women including Revatī. His sweetness is described. His eyes rolled with intoxication. His power is described. He shone brighter than the sun with his bodily effulgence, strength, and jeweled ornaments.
Picture an elephant in rut — eyes rolling, body shining, garlanded with lotuses, surrounded by His own — and you have the verse's vision of Balarāma. Aiśvarya is not absent, but it has put on the dress of mādhurya: the unlimited Lord deliberately appears "intoxicated," so that intimacy may approach Him without trembling.
My note
Source: vedabase.io