Vairagya toward sense-objects, anahamkara — non-egoism — and steady contemplation of birth, death, old age, disease, and suffering as the unavoidable defects of embodied life. Three more qualities Krishna calls jnana: dispassion, ego-release, and clear seeing of the body's actual texture — what Shankara calls dosha-anudarshanam, defect-contemplation done repeatedly.
Shankara reads precisely. Vairagya arises when sense-objects are seen as inert modifications of the three gunas, bearing no relation to the atman; clinging to them is the error of superimposing value on what is anatman. Anahamkara is ceasing to identify the witnessing consciousness with the karya-karana-sangha — the body-mind aggregate — restraining that identification and turning it toward the witness. Dosha-anudarshanam is repeated seeing of birth as womb-passage, death as severance of all vitality, old age as suppression of intelligence and radiance, disease as fever and flux. Each is to be contemplated as defect, not denied as defect.
Madhusudana reads with characteristic precision: vairagya is a chitta-vritti that is asprihata — free of craving — toward sensory objects both immediate and promised in scripture. Anahamkara goes further than first appears: even the latent pride 'aham sarvotkrishta — I am supreme among all' that rises unbidden in the mind is the ahamkara whose absence is here required.
Ramanuja reads vairagya as active cognitive work — sa-dosha-anusandhana, repeated examination of sense-objects through their inherent defectiveness, until revulsion rather than craving arises. Anahamkara is twofold: freedom from the delusion that the body is the self, and freedom from the delusion that what is not one's own is one's own.
Ramanuja flags both meanings as intended together — api-shabda, 'also intended' — making the verse's anahamkara wider than it first appears.
Madhva reads on the bheda-frame: these are means to tattva-jnana of the Lord. Dambha — earlier in 13.7 — was knowing one's own atma-alpatva, smallness, yet displaying greatness; a moral failure that blocks recognition of one's utter dependence on Hari. Arjava is non-contradiction of mind, speech, action. Each quality is instrumental toward correct alignment with svatantra Hari.
Vallabha frames the whole list as jnana-gunas — qualities belonging to the kshetra understood as the domain of self-knowledge — grace-given dispositions within Krishna's lila, not autonomous human achievements. The bhashya is intentionally terse — the elaboration belongs to ongoing satsang, not text.
Shridhara reads with the bhakta's eye: vairagya as the natural cooling of attraction when the mind has tasted Krishna's sweetness elsewhere; anahamkara as the relief of putting down the burden of being supreme; dosha-anudarshanam as the disenchantment that frees the heart for what is actually nourishing.