There is nine ways of Bhakti. One can practice any one to seek salvation.
(1)
 Sravana is hearing of Lord’s Lilas. 
Sravana includes hearing of God’s 
virtues, glories, sports and stories connected with His divine Name and 
Form. The devotee gets absorbed in the hearing of Divine stories and his
 mind merges in the thought of divinity; it cannot think of undivine 
things. The mind loses, as it were, its charm for the world. The devotee
 remembers God only even in dream.
The
 devotee should sit before a learned teacher who is a great saint and 
hear Divine stories. He should hear them with a sincere heart devoid of 
the sense of criticism or fault-finding. The devotee should try his best
 to live in the ideals preached in the scriptures. One cannot attain 
Sravana-Bhakti without the company of saints or wise men. Mere reading 
for oneself is not of much use. Doubts will crop up. They cannot be 
solved by oneself easily. An experienced man is necessary to instruct 
the devotee in the right path.
King
 Parikshit attained Liberation through Sravana. He heard the glories of 
God from Suka Maharishi. His heart was purified. He attained the Abode 
of Lord Vishnu in Vaikuntha. He became liberated and enjoyed the Supreme
 Bliss.
(2)
 Kirtana is singing of Lord’s glories. 
The devotee is thrilled with 
Divine Emotion. He loses himself in the love of God. He gets 
horripilation in the body due to extreme love for God. He weeps in the 
middle when thinking of the glory of God. His voice becomes choked, and 
he flies into a state of Divine Bhava. The devotee is ever engaged in 
Japa of the Lord’s Name and in describing His glories to one and all. 
Wherever he goes he begins to sing and praise God. He requests all to 
join his Kirtana. He sings and dances in ecstasy. He makes others also 
dance.
(3)
 Smarana is remembrance of the Lord at all times. 
This is unbroken 
memory of the Name and Form of the Lord. The mind does not think of any 
object of the world, but is ever engrossed in thinking of the glorious 
Lord alone. The mind meditates on what is heard about the glories of God
 and His virtues, Names, etc., and forgets even the body and contents 
itself in the remembrance of God, just as Dhruva or Prahlada did. Even 
Japa is only remembrance of God and comes under this category of Bhakti.
 Remembrance also includes hearing of stories pertaining to God at all 
times, talking of God, teaching to others what pertains to God, 
meditation on the attributes of God, etc. Remembrance has no particular 
time. God is to be remembered at all times without break, so long as one
 has got his consciousness intact.
(4)
 Padasevana is serving the Lord’s Feet.
 Actually this can be done only 
by Lakshmi or Parvati. No mortal being has got the fortune to practice 
this method of Bhakti, for the Lord is not visible to the physical eyes.
 But it is possible to serve the image of God in idols and better still,
 taking the whole humanity as God. This is Padasevana. Padasevana is 
service of the sick. Padasevana is service of the whole humanity at 
large. The whole universe is only Virat-Swarupa. Service of the world is
 service of the Lord.
(5)
 Archana is worship of the Lord. 
Worship can be done either through an 
image or a picture or even a mental form. The image should be one 
appealing to the mind of the worshipper. Worship can be done either with
 external materials or merely through an internal Bhava or strong 
feeling. The latter one is an advanced form of worship which only men of
 purified intellect can do. The purpose of worship is to please the 
Lord, to purify the heart through surrender of the ego and love of God.
(6)
 Vandana is prayer and prostration.
 Humble prostration touching the 
earth with the eight limbs of the body (Sashtanga-Namaskara), with faith
 and reverence, before a form of God, or prostration to all beings 
knowing them to be the forms of the One God, and getting absorbed in the
 Divine Love of the Lord is termed prostration to God or Vandana. The 
ego or Ahamkara is effaced out completely through devout prayer and 
prostration to God. Divine grace descends upon the devotee and man 
becomes God.
(7)
 Dasya Bhakti is the love of God through servant-sentiment. 
To serve God
 and carry out His wishes, realizing His virtues, nature, mystery and 
glory, considering oneself as a slave of God, the Supreme Master, is 
Dasya Bhakti. Serving and worshipping the idols at home/haveli’s, 
sweeping the temple premises, meditating on God and mentally serving Him
 like a slave, serving the saints and the sages, serving the devotees of
 God, serving poor and sick people who are forms of God, is also 
included in Dasya-Bhakti.
To
 follow the words of the scriptures, to act according to the injunctions
 of the Vedas, considering them to be direct words of God, is Dasya 
Bhakti. Association with and service of love-intoxicated devotees and 
service of those who have knowledge of God is Dasya Bhakti. The purpose 
behind Dasya Bhakti is to be ever with God in order to offer service to 
Him and win His Divine Grace and attain thereby immortality.
(8)
 Sakhaya bhava utilizes friendship which exist only between equals,
 God 
raises the human to His level and becomes one with the soul. As a 
friends, sakhas look to each others comforts. The “Sakhaya-Bhakta” 
follows this ideal further by not hurting the Lord and His feelings by 
words or action. All arguments and friendly tiffs are resolved amicably 
and quickly.
Sudama
 is an ideal sakhya-bhakta who did not ask any favours from his divine 
friend. The central theme / idea is to have friendship for friendship 
sake. Sakha bhakta see the universe, and all within it, as friends and 
so works for the universal good without seeking or expecting rewards.
(9)
 Atma-Nivedana is self-surrender.
 The devotee offers everything to God, 
including his body, mind and soul. He keeps nothing for himself. He 
loses even his own self. He has no personal and independent existence. 
He has given up his self for God. He has become part and parcel of God. 
God takes care of him and God treats him as Himself. Grief and sorrow, 
pleasure and pain, the devotee treats as gifts sent by God and does not 
attach himself to them. He considers himself as a puppet of God and an 
instrument in the hands of God.
This
 self-surrender is Absolute Love for God exclusively. There is nothing 
but God-consciousness in the devotee. Even against his own wishes, the 
devotee shall become one with God and lose his individuality. This is 
the law of being. The highest truth is Absoluteness and the soul rises 
above through different states of consciousness until it attains 
Absolute Perfection when it becomes identical with God. This is the 
culmination of all aspiration and love.
The
 nine modes of Bhakti are the ways in which a devotee attains the 
Supreme Ideal of life. A devotee can take up any of these paths and 
reach the highest state. The path of Bhakti is the easiest of all and is
 not very much against the nature of human inclinations. It slowly and 
gradually takes the individual to the Supreme without frustrating his 
human instincts. It is not direct assertion of God, but a progressive 
realization of Him.