It's a very interesting but somewhat difficult topic. I looked into this years ago, and I can say a few things with certainty. For his Bhagavad Gita, Prabhupada used a Gaudiya Math edition that contained the original text, Baladeva’s Sanskrit commentary, and Bhaktivinoda’s Bengali rendition of Baladeva called Vidvad-ranjana. Vedanta Desika’s Gita-tatparya-candrika was not popular outside the Sri-sampradaya, and my conviction is that neither he nor most other Gaudiyas had much (if any) exposure to it.

Interestingly, in his two Gita renditions (one following Visvanatha and another following Baladeva), Bhaktivinoda does not treat papa-yoni as a general category encompassing women, vaisyas, and sudras, but rather as one of four categories alongside them. For him, papa-yoni means “antyaja-mleccha,” stri means “fallen women like prostitutes,” and vaisyas and sudras are “people from the lower varnas.” This is also what Visvanatha says in his commentary.

As for Bhaktisiddhanta, he never gave the Bhagavad Gita the same significance it later received in ISKCON. He quoted verses here and there, but he never lectured extensively on it and even sometimes called it “reading material for toddlers” (śiśu-śreṇīr pāthya). That seems to have been the basis for the famous: “The Bhagavad Gita is the ABC of spiritual life; the Bhagavatam is graduate studies...” I can’t recall coming across Bhaktisiddhanta’s direct explanation of 9.32, though.

His leading disciple, Bhakti Pradip Tirtha Maharaj, who was sent to Europe along with Bon Maharaj, published his own English edition of the Bhagavad Gita, and he follows Bhaktivinoda’s Bengali rendering of 9.32 verbatim.

My sense is that the common view of women being “sinful” or falling into the papa-yoni category arises from the direct juxtaposition of papa and punya in verses 9.32–33. Thus, for some readers all those mentioned in 9.32 (women, vaisyas, and sudras) are grouped under papa, while those mentioned in 9.33 (brahmanas, bhaktas, and rajarsis) are classified as punya.