Pranams,
A couple of points should be made in this connection.
Even if "pApa-yOnayaH" were used conventionally to describe a specific class or gender, it would be immaterial when evaluating a bhakta from such a class. Sri Krishna is favorably inclined even to those great devotees who are redeemed from the most sinful of backgrounds - example: prahLAd son of hiraNyakashipu. Indeed, the fact that there can be "pApa-yOnayaH" in Hinduism, and that The Lord of everyone can relish the devotion of someone from such a sinful background, just illustrates His merciful and accessible nature.
While it might be appropriate in that context to say that women are generally pApa-yOnayaH, as a matter of culture and etiquette,
we should not even consider that when we are talking about great devotee women, i.e. draupadi, kuntI, gopika-strI-s, etc.
That being said,
it appears that while Adi Shankara takes "pApa-yOnayaH" as an adjective describing vaishyas, shUdras, and women, rAmAnuja takes it as a substantive referring to another group of people (presumably outcastes, mlecchas, rAkshasa-s, etc). However, even with this interpretation, the mentioning of vaishya-s, shUdra-s, and women in the same verse as "pApa-yOnayaH" would imply a real or perceived disqualification on the part of the former towards working towards mOkSha.
That being said, regardless of which interpretation you favor, Sri Krishna's point here is that He can be attained through bhakti by anyone, including those born into unfavorable (thought-to-be-unfavorable) lineages or genders. Such is The Lord we worship!
Sri Krishna ki Jaya!
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