In plain words
There are some other kinds of Bhakti as well. Nirguṇa Bhakti, rākṣasa Bhakti, asura Bhakti and moha Bhakti. He alone must be blessed. He alone must be happy. He alone must be well: what is filled with this utter selfishness is asura Bhakti. He does not wish in the least for the welfare of his companions, his family or his fellow men. One with rākṣasa Bhakti leads a life of violence and the like, of anger, a life without kindness or consideration. Moha Bhakti means this: without examining what is lasting and what is passing, empty of the power of inquiry, such people cause others pain even though they have no wish to hurt anyone. In such a nature he loses the power and the ability to understand. These three have no devotion to God at all. Thought of God they have none at all; the spirit of helping others is not there at all. They are without kindness or consideration. Such people teach this as Nirguṇa Bhakti. It can only be called a kind of rākṣasa Bhakti. There are two kinds of Bhakti opposed to both of these. One is called vipraka Bhakti, and the other saṅkarṣaka Bhakti. Saṅkarṣaka Bhakti means bringing near certain things that are far away. Making people who are far away close to oneself. Feeling that matters which are far away belong to oneself. This belongs to the principle of Prema. Making things, people and matters that are far away close to oneself: that is this saṅkarṣaṇa Bhakti. It is a drawing kind. The second is vipraka Bhakti. This is joined with hatred. Pushing a thing that is near far away. Pushing people who are near far away. Feeling that matters which are near are very far away. This can only be called a Bhakti of hatred. In saṅkarṣaṇa Bhakti there are three kinds. To see those greater than oneself and honour them, to welcome them, to show them humility and obedience, and to enjoy their company with modesty. This belongs to the first class. To make friends with one's equals and deepen one's love for them, and to be with them free of fear, is the second. Then the third is to see those younger than oneself, show them kindness and pity, and teach them the path that suits them. Beyond all these there is another, a supreme Prema.
In the world there are the four goals of life, called Dharma, Artha, Kāma and Mokṣa. People cannot recognise the Satya that there is another, the supreme goal of life. God is the One greater than all. The Ānanda that comes when one attains such a God, when one sees such a God, when one forms a close bond and kinship with such a God, sāyujya, that very principle of Prema is what has been called para-bhakti.