In plain words
ways the sustainer of life, is food; praising Paramātma as Varuṇa (rain), which is needed to produce it, is Aṅgavatī worship.
'Śaṅkhacakragadāpāṇi' [holding conch, discus and mace] for Viṣṇu; 'Ekadantagajānana' [single-tusked, elephant-faced] for Vighneśvara; 'Śūlapāṇi' [trident-handed] for Īśvara; 'Kōdaṇḍapāṇi' [bow-handed] for Rāma; 'Śikhipiñcamauḷi, Muraḷīdhara' [crowned with peacock feathers, flute-bearer] for Kṛṣṇa; 'Vīṇāvāṇi' [she whose voice is the vīṇā] for Sarasvatī — meditating in this way, with deliberate concentration, upon each respective deity's emblems, making the mind absorbed in it and continuing to worship it in the heart, is what is called 'Anyavatī worship'.
Hearing [of the Lord's glories], singing [His praise], remembrance of Viṣṇu, service at [His] feet, ritual worship, obeisance, servitude, friendship, self-surrender, absorbed attachment, and supreme longing-in-separation — these eleven practices of devotion also fall within Nidānavatī worship.
The modes of worship — Satyavatī, Aṅgavatī, Anyavatī and Nidānavatī — become, successively, each more advanced than the last, causes of the supreme state, and grant union and identity with the Ruler of the universe.
There is another [mode] called 'pratīkopāsana' [symbol-worship]. It is, just like Aṅgavatī worship, 'pratirūpopāsana': 'On all sides are His hands and feet; that Being, with eyes on all sides, with heads and faces on all sides' — for Mādhava, who is the Ātma of all, there are hands and eyes everywhere; He sees, He thinks, He eats, He hears. With this supremely elevated, ideal conviction, pratirūpopāsana continues to go on.