एषा अकिञ्चनात्यन्तिकीत्यादिसंज्ञा भक्तिर्द्विविधा—वैधी रागानुगा चेति । तत्र वैधी शास्त्रोक्तविधिना प्रवर्तिता । स च विधिर्द्विविधः—तत्र प्रथमः प्रवृत्तिहेतुः, तदनुक्रमकर्तव्याकर्तव्यानां ज्ञानहेतुश्च । … अथ वैधीभेदाः शरणापत्तिश्रीगुर्वादिसत्सेवाश्रवणकीर्तनादयः । एते च प्रत्येकमपि द्वित्रादयः समुदित्यापि कारणानि भवन्ति, तथा श्रवणात् ।
eṣā akiñcanātyantikīty-ādi-saṁjñā bhaktir dvividhā—vaidhī rāgānugā ceti | tatra vaidhī śāstrokta-vidhinā pravartitā | sa ca vidhir dvividhaḥ—tatra prathamaḥ pravṛtti-hetuḥ, tad anukrama-kartavyākartavyānāṁ jñāna-hetuś ca | … atha vaidhī-bhedāḥ śaraṇāpatti-śrī-gurv-ādi-sat-sevā-śravaṇa-kīrtanādayaḥ | ete ca pratyekam api dvi-trādayaḥ samudityāpi kāraṇāni bhavanti, tathā śravaṇāt |
(Bhakti Sandarbha: 235–236)
“This bhakti, which is referred to as unconditional (akiñcanā), paramount (ātyantikī), and so forth, is of two types [in terms of sādhana, or, means by which it becomes manifest]: vaidhī and rāgānugā. Therein, vaidhī [i.e., vaidhī-bhakti] is motivated by injunctions stated in śāstra. Those injunctions, furthermore, are of two types: therein the first is those which are a cause of engagement (pravṛtti), and [the second] those which are a cause of knowledge of order [i.e., the order in which things are to be done], what is to be done (kartavya), and what is not to be done (akartavya). … Now, the divisions of vaidhī [i.e., the various forms of vaidhī-bhakti] are śaraṇāpatti [i.e., taking shelter in Bhagavān], service to the sat beginning with śrī guru, hearing [about Bhagavān], praising [him], and so on. These [i.e., the various forms of vaidhī-bhakti], furthermore, both individually and in combinations of two, three, or more, become means [by which bhāva manifests] because of hearing so [i.e., because examples of bhāva becoming manifest through engagement in them are heard about in śāstra].”