• apratyutthāyinam — not rising in greeting
  A- + prati-ut-thāyin (one who rises in response). Vedic protocol: rise when a guru, sannyāsī, or Vaiṣṇava enters. Romaharṣaṇa's failure is registered grammatically as a privative — what should have been, wasn't.
• sūtam — the sūta (a mixed-caste bard)
  Sūta = offspring of a kṣatriya father and brāhmaṇa mother (pratiloma). Traditionally the chronicler caste. The term is descriptive, not pejorative — but combined with his posture it marks a categorical breach of seating-order.
• akṛta-prahvaṇa-añjalim — having made neither bow nor folded palms
  A- (not) + kṛta (done) + prahvaṇa (bowing) + añjali (folded palms). Three protocols compressed into one negative compound. The grammar enacts the offense — refusal made into a single word.
• adhyāsīnam — sitting above
  Adhi- (above) + āsīna (seated). Above the brāhmaṇas. Vedic seating-order assigns the highest seat to the senior brāhmaṇa or to the Lord; the breach is geometric as well as social.
• cukopa — became angry
  Perfect of √kup. Note: Balarāma is rohiṇī-tanaya, the embodiment of dhairya, slow to anger. When He cukopa, the breach was real. Gauḍīyas read His krodha as an aspect of His protection of dharma.

Three omissions in one posture — Romaharṣaṇa did not stand, did not bow, did not join palms — and he sat above brāhmaṇas. The breach is layered, like a chord. Balarāma's anger is not at one wrong note; it is at the chord struck on the seat of the spiritual teacher.