That is not pure bhakti. You can take devotional service with any idea. That will be fulfilled. But anyone who wants liberation by devotional service, he is not a pure devotee. That is called jñāna-miśra-bhakti, means bhakti adulterated with jñāna. Real bhakti, as I have explained, anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam [Brs. 1.1.11], means no other desire than to serve Kṛṣṇa. That is pure bhakti. Jñāna-karmādy-anāvṛtam [Cc. Madhya 19.167], means the karmīs, they want promotion in the heavenly planets, and the jñānīs, they want to become one with the Supreme or liberation, so it should be uncovered by the result of jñāna and karma and fully devoid of any other desire. That is bhakti. So those who are bhaktas and desiring after liberation, they are not pure bhakta. Because why a devotee shall aspire after liberation? As soon as (he is) a bhakta, he is already liberated. That is stated in the Bhagavad-gītā,
māṁ ca yo 'vyabhicāreṇa
bhakti-yogena sevate
sa guṇān samatītyaitān
brahma-bhūyāya kalpate
[Bg. 14.26]
"He, anyone, who is engaged in pure devotional service, he is transcendental to all these three qualities of the material world, and he is situated in the Brahman platform." Liberation means to be situated on the Brahman platform. So for a bhakta, the liberation is already there. Śrīla Bilvamaṅgala Ṭhākura has said, muktiḥ svayaṁ mukulitāñjali sevate asmān: "We are devotees, so mukti, liberation, is standing on my door with folded hands, 'What can I do for you?' " So why a pure bhakta should desire after liberation? For a pure bhakta, the liberation is standing on the door as maidservant. So a devotee is not aspiring for liberation.
(Lecture on Srimad Bhagavatam--1:1:3-Caracas, 24th.February,1975).

This is the test. A devotee shall be qualified with all the godly qualities. Therefore Caitanya Mahāprabhu said if you induce people... Because His mission is to propagate this Vedic culture all over the world. He's not confined within some limited area. Pṛthivīte āche yata nagarādi grāma. As many villages and towns are there in the world, His mission is to be preached there. So, so if we, in the beginning we say, "You have to become a brāhmaṇa first of all," Who's going to become a brāhmaṇa? Our people are not becoming brāhmaṇa. They'll say, "It is all nonsense. Let us become śūdra." So that is not possible. Therefore Caitanya Mahāprabhu said, ihā bāhya āge kaha āra.
Then Rāmānanda Rāya suggested karma-miśra-bhakti, then jñāna-miśra-bhakti-bhakti with jñāna, mixed with jñāna, process of jñāna, speculative philosophy; and bhakti mixed with karma, karma-kāṇḍīya. Karma-kāṇḍīya vicāra. But real bhakti is jñāna-karmādy-anāvṛtam (CC-2:19:167). It must be untouched by the process of jñāna and karma. It should be spontaneous. Spontaneous. That is bhakti. Anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam, ānukūlyena kṛṣṇa (Brs. 1.1.11). Spontaneous means when we shall rise to the platform that "Here is a service for Kṛṣṇa. Let me do it." Immediately. "Let me do it." Just like Yudhiṣṭhira was advised by Kṛṣṇa that "You just go to Dronācārya and speak him lie that his son is dead." Yudhiṣṭhira hesitated: "Oh, how can I speak lie? I never done it in my life." This is karma-kāṇḍīya vicāra. This is karma-kāṇḍīya vicāra. He is, he is looking after his own benefit. Karma-kāṇḍa vicāra means I do something and I profit and I enjoy it. I do some sacrifices, I become elevated to the heavenly planet, and I enjoy life. This is karma-kāṇḍa. And jñāna-kāṇḍa means that this world is false: brahma satyaṁ jagan mithyā; therefore let me merge into the Brahman effulgence. Nirbheda brahmānusandhana. This is jñāna-kāṇḍa. Nirbheda brahmānusandhana. But bhakti means jñāna-karmādy-anāvṛtam (CC-2:19:167). One must be free from this karma-kāṇḍīya vicāra and jñāna-kāṇḍa vicāra. Must be pure devotee. What is that? Ānukūlyena kṛṣṇānu-śīlanam. Simply to carry out. (The Nectar of Devotion lecture--Bombay, 5th. January, 1973).

So kecit kevalayā bhaktyā [SB 6.1.15]. Kevalayā. Kevalayā means unalloyed, pure. Kevalayā bhakti means śuddha-bhakti, unalloyed bhakti. Otherwise bhakti is sometimes mixed with jñāna and sometimes mixed with yoga, mixed with karma. [break] ...because karmīs, jñānīs, and yogis, they have got some desire to be fulfilled. The karmīs, they want to be elevated to the heavenly planet, the jñānīs, they want to become one with the Supreme Lord, and the yogis, they want some power to exhibit so that they may be honored as God. [break] The yoga, mystic power, aṇimā, laghimā, siddhi, like that. But bhakti means one must be freed from all these desires. Therefore Śrīla Rūpa Gosvāmī gives the definition of bhakti, anyābhilāṣitā-śūnyam: [Brs. 1.1.11] "without any other desire." "Other" means bhukti, mukti, siddhi: to enjoy this material world or to become one with the God or to get some mystic power. So the bhakti means anyābhilāṣitā-śūnyam, no karmī's desire, no jñānī's desire, no yogi's desire. So anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam [Cc. Madhya 19.167]. So one should be cleansed from the desires of jñāna, karma, yoga. He should be desireless. So these are all material desires. So when one gives up these material desires, then he is desireless. But one cannot be desireless. That is not possible. Then he is dead and gone. So desirelessness means no material desires. So we cannot be desireless, but desirelessness means no bhukti, no yogic siddhi, neither oneness, monism, to merge into the Supreme. These are all material desires. So bhakti means ānukūlyena kṛṣṇānuśīlanaṁ bhaktir uttama [Cc. Madhya 19.167]. That is first-class bhakti, when we are ready to serve Kṛṣṇa as He orders. So to become ready to serve Kṛṣṇa is desirelessness. Otherwise a living entity, a living being, cannot be desireless. (Lecture on Srimad Bhagavatam--6:1:15-Nellore, 8th. January, 1976).