Unwavering devotion to Me alone with no straying — avyabhicharini bhakti — preference for vivikta-desha, secluded places, and aratih, no appetite for the company of crowds, jana-samsad. Three more qualities Krishna calls jnana: bhakti to Him without alternation, fondness for solitude, and the falling-away of social-circuit hunger.
Shankara reads bhakti to the Lord as jnana because it prepares the mind for the direct inquiry into Brahman. The disciple has been distinguishing two levels of attachment in the prior verse — sakti, ordinary fondness, and abhishvanga, the deeper identification 'when my son suffers, I myself suffer.' Both must be relinquished as obstacles to self-knowledge. Sama-chittatva at desired and undesired arrivals continues here: the bhakta who has found Krishna's company finds the crowd's company empty, finds the solitary place sufficient.
Ramanuja reads with characteristic warmth: avyabhicharini bhakti directed exclusively toward Bhagavan as sarva-ishvara — Lord of all — is itself the culmination and essence of jnana, not merely its preparation. The bhakta dwells in jana-varjita-desha, places free of crowds, precisely to intensify the unbroken remembrance of the Lord — for the jiva's essential nature is as a prakara, a mode, of Ishvara who is in eternal relation. Solitude is not for nothing; solitude is for being more fully with Him.
Madhusudana draws the conceptual line again: sakti is 'this is mine' — simple possessive fondness; abhishvanga is 'I myself am this' — non-dual identification with another.
Madhva reads on the bheda-frame: sakti is sneha; when it matures to extreme it becomes abhishvanga which binds the eternally distinct jiva. The jiva is never identical with others even in deepest familial love, so abhishvanga is metaphysically false — it attributes to the jiva a fusion reality never permits. Devotion to Hari alone, ananya-yogena, is the only bhakti that is metaphysically accurate to the jiva's situation as paratantra under svatantra.
Vallabha reads asakti — picking up from 13.9 — as the complete detachment from amutra-bhoga-viraga, dispassion toward enjoyments of the next world; not ascetic suppression but the natural falling-away of lesser pleasures when Krishna's lila-prasada has been tasted. Solitude is not sought by the devotee's effort but granted by Krishna's grace as the condition in which He can be undistractedly enjoyed. The verse is not a discipline-list but a description of the bhakta's actual life.
Shridhara unpacks systematically: asakti is abandonment of priti-tyaga — fondness — for sons and other loved objects; anabhishvanga is the absence of adhyasa-atireka-bhava, the excessive superimposition by which one collapses into a son's joy or sorrow. Nitya-sama-chittatva is the constant equanimity at the arrival of the desired and undesired alike — a mind that neither leaps nor falls.