• deva-nikāya-ketavaḥ — the most eminent (banner-bearers) of the assemblies of demigods
  Compound: deva-nikāya (demigod-assembly) + ketu (banner, eminent one). The leaders, the ketus, of every devatā class — not just Indra's circle. The Bhāgavatam shows the universal scope of the homage.
• tuṣṭuvuḥ — they praised
  Perfect plural of √stu — to praise. The verbal root of stuti. The whole chapter has been building toward this collective verb: Indra's stuti, Surabhi's stuti, and now the chorus of all devatās in one act.
• adbhuta-puṣpa-vṛṣṭibhiḥ — with showers of wonderful flowers
  Compound: adbhuta (wonderful) + puṣpa (flower) + vṛṣṭi (shower). The same word — vṛṣṭi — used in the previous chapter for Indra's storm. The shower of rain becomes a shower of flowers. The Bhāgavatam's poetry of substitution.
• parām-nirvṛtim — supreme satisfaction
  Compound: parā (supreme) + nirvṛti (cessation of want, ānanda). The three worlds reach nirvṛti — not the Buddhist nirvāṇa but the Bhāgavata's nirvṛti of full satisfaction in Bhagavān. Gauḍīyas treat the two as distinct.
• gām-anayan-payaḥ-drutām — (the cows) brought the earth to saturation with their milk
  Verb phrase: anayan (they brought) + gām (the earth) + payas (milk) + dru (flow/saturate). The cows themselves do the abhiṣeka of the earth — extending Surabhi's gesture from Kṛṣṇa to the whole planet. The bath generalizes.

When the master comes home, the house responds — flowers fall, the cows give more milk, the children laugh louder. The three worlds at Govinda's bath behave like a family at a homecoming: petals shower, herds saturate the earth with milk, satisfaction floods the cosmos. The bath is not ritual; it is a household event at cosmic scale.