अणुभाष्य (महाप्रभु वल्लभाचार्य - शुद्धाद्वैत वेदान्त ब्रह्मसूत्र महाभाष्य प्रकाश टीका सहित)

the word 'bhakti' means sneha in Śrī Kṛṣṇa; this is the primary
meaning; its use in other places is redundant.
Sat-cit-ānandam Brahma sports in the world in three ways;
here, the jagat is 'ādhibhautikam'; Akṣara-Brahman is
ādhyātmikam; Ādhi-daivikam param Brahma, "puruṣaśca-adhi-
daivatam" smṛti says. Likewise, there are three ways for the
sports of Bhagavān – ādhi-bhautika mārga, i.e. karma; ādhyātmika
mārga, i.e. jñānam; ādhi-daiviko mārgaḥ, i.e. bhaktiḥ. Here, the
first one, ādhi-bhautikaḥ – the karma mārga is restricted to world;
the second, jñāna mārga ends in Akṣara; third, the bhakti mārga
ends in Puruṣottama para-Brahman. The jñānis think that the
ultimate end is Akṣara Brahman; but, bhaktas consider this
Akṣara Brahman as the dhāma – residence – of Para-Brahma,
Pūrṇa Puruṣottama. The evidence for this is –
“avyakto'Akṣara ityuktaḥ tamāhuḥ paramāṁ gatim |
yaṁ prāpya na nivartante tad-dhāma paramam mama ||
(Gītā 8/21)
Likewise –
“yasmāt kṣaram-atīto'ham akṣarādapi cottamaḥ |
ato'smi loke vede ca prathitaḥ puruṣottamaḥ ||”
(Gītā 15/18)
by these testimonies, the meaning of the Vedas and the śāstras
is known as bhakti. Well, how do you come to the conclusion
that the meaning of the Vedas and other śāstras is bhakti? The
answer is - “yatra nānyat paśyati; nānyat śruṇoti; nānyat vijānāti;
sa bhūmā; sa vā eṣa evam paśyan evam manvānaḥ evam vijānan,
ātma-ratiḥ; ātma-krīḍaḥ; ātma-mithunaḥ; ātmānandaḥ; sa svarāḍ
bhavati;” “parambrahmaitad yo dhyāyati, rasati, bhajati, so amṛto
bhavati;” “nāham vedair, na tapasā, na dānena, na cejyayā śakya
evam vidho draṣṭum dṛṣṭavānasi māṁ yathā;” “bhaktyā tvananyayā
śakyaḥ;” “aham bhakta-parādhīnaḥ;” “bhaktyā tutoṣa Bhagavān
gajayūthapāya” – by these śruti, smṛti testimonials, only bhakti
has been elucidated. By these the sarvātma-bhāva nature of
bhakti only is conveyed.
xxvi