Sarva-karmani api sada kurvanah — performing all actions always. Mat-vyapashrayah — taking refuge in Me alone. Mat-prasadat avapnoti — by My grace attains. Shashvatam padam avyayam — the eternal imperishable station.
Krishna delivers a remarkable concession: even one performing all kinds of actions, if mat-vyapashraya, attains the supreme pada by mat-prasada. The path is wide; the inner orientation is what matters.
Shankara reads even one performing all actions — including those otherwise prohibited — while surrendering every disposition to Krishna attains by mat-prasada the shashvatam padam avyayam, the Vaishnava pada — immutable Brahman-ground. The emphasis falls not on quality of the act but on relational orientation. The chapter's most generous gate.
Madhusudana addresses the apparent impasse for the kshatriya who is both prohibited from full karma-sannyasa and, once inner-purity is won, prohibited from continuing action: the resolution is bhagavad-eka-sharana — sole refuge in Bhagavan. For the Brahmin who can renounce, renunciation remains valid; for the kshatriya who cannot, all actions become Krishna-offering through mat-vyapashraya. The verse opens the path for Arjuna specifically.
Ramanuja reads not only obligatory and occasional duties but even kamya — desire-born — actions, when performed by one who has transferred authorship to Bhagavan — mayi sannyasta-kartritva-adikah — become kainkarya. By Bhagavan's grace the bhakta reaches the avikalam padam — undecaying abode. Pada means location-of-Bhagavan; the bhakta enters Bhagavan's relational space. The bhakti-frame's gate is wide and explicit.
Madhva reads this as the summary-seal of the inner sadhana: the jiva, paratantra, performs all actions in complete dependence on Hari, and by Hari's anugraha alone — not by any capacity of the jiva — reaches the imperishable pada. The bheda-frame: the jiva's subordinate nature is not dissolved by liberation but reaches its full operational expression.
Vallabha reads every action — worldly and Vedic alike, performed as svadharma — as already under the indwelling Bhagavan's impulsion: 'the antaryamin Himself prompts; action done by His will does not bind.' The bhakta who takes refuge in Bhagavan as sole agent receives mat-prasada as mat-kripa — Bhagavan's grace-love — and reaches the brahma-akshara-dhaman. Pushti-marga: every act is Krishna's act when offered; the bhakta is the medium.
Shridhara reads this verse as the upasanhara of the teaching that liberation arises through worship of Parameshvara via sva-karma. Performing all nitya-naimittika and even kamya actions in mat-vyapashraya — Krishna alone is refuge, not svarga or any conditional fruit — the bhakta attains the supremely excellent Vaishnava abode. The chapter's wide-gate teaching is operationally final.