For the devotee who holds nothing else in mind, Krishna himself carries the getting and the keeping.

Read as non-duality, for the knower who has gone to the Lord as his own Self.

Shankara reads ananya, without another, chiefly as an identity claim: the devotee has gone to Narayana as his very own Self, knowing there is nothing whatever distinct from that Self, so no second thing remains to be thought of at all. Krishna carries such a devotee's gain and safety precisely because the knower is his very Self, dear to him in the deepest sense. Ordinary devotees still strive for their own gain out of attachment to their own life and death, but this devotee has no such greed, and so the carrying falls to Krishna alone, not as an external favor but as what naturally follows once separateness has fallen away.

For the great soul whose one purpose is contemplating a Lord who remains distinct.

Ramanuja reads ananya as exclusive purpose rather than identity: the great soul simply cannot sustain himself without contemplating the Lord, and so that contemplation becomes his one and only aim, worshipped on every side without stint. Here yoga-kshema rises above ordinary provisions. The gaining is the very attaining of the Lord himself; the keeping is the assurance of never falling back once that state is reached. The everyday sense, food and worldly safety, is real, but it sits beneath this higher promise as a practical mercy that frees the devotee's whole attention for worship.

For the servant gathered through long one-pointedness into service of a Lord who stays distinct.

Madhva insists ananya means thinking of nothing else, not any dissolving of servant into Lord. Supporting scripture speaks of steadfast ones entering into the God's presence through service, never into identity with him. The devotee's seeing of the Lord's own radiance, sustained through long one-pointed practice, is itself the means by which gain and safekeeping are secured, a master's care extended to a servant who remains, even in the closest devotion, dependent and forever distinct.

Read wholly inwardly, apart from any worldly upkeep.

Abhinavagupta's surviving comment reads yoga-kshema in a purely inward register: the gain is winning the Lord's own nature, never won before; the keeping is a footing in that nature so firm that not even the fear of falling can arise. This is a promise about an irreversible grounding in recognized freedom rather than about provisions. The published fragment for this verse is brief, and honestly, it does not extend to the worldly sense that other commentators build alongside it; what survives is precise but compact.

For the one whose whole purpose is fulfilled by grace, unasked.

Sridhara stresses grace and intimacy: the devotee's entire purpose is fulfilled by the Lord's grace alone, and he reads the words 'I Myself carry it' with deliberate weight, ruling out any delegation to a lesser power. Krishna shoulders the devotee's upkeep the way a mother-bird feeds her young before her own hunger. And on Sridhara's reading, this care reaches even to liberation itself, given even when the devotee never thought to ask for it.

A technical claim about the mechanism of the promise, not only its outcome.

Madhusudana treats this as a precise claim rather than a general comfort. He asks how gain and safekeeping can mean anything to a devotee who is wholly desireless, not striving even for bodily sustenance, and answers that Krishna provides for the body's continuance regardless, but does so, for these knowers alone, without producing any effort in them at all, unlike his usual way of working through others' own striving. The difference lies in the mechanism, not merely in the result.