na - tvahaṁ - kāmaye - rājyaṁ - na - ca - rājyādi - kiñcana - na - dhanaṁ - na - jayaṁ - na - ca - rājyaṁ - na - yogakṣemam

na (not) tvahaṁ (I) kāmaye (desire) rājyaṁ (kingdom)na (not) ca (and) rājyādi (like kingdom) kiñcana (anything)na (not) dhanaṁ (wealth) na (not) jayaṁ (victory)na (not) ca (and) rājyaṁ (kingdom) na (not) yogakṣemam (acquisition and safety)

Advaita Vedānta (Ādi Śaṅkarācārya): In his commentary on the Bhagavad Gītā, Śaṅkarācārya interprets this verse as a clear expression of detachment, underscoring the non-dual (advaita) perspective. The speaker's rejection of desires for sovereignty, kingdom, wealth, victory, and even yogakṣema (the combination of yoga, or spiritual practice, and kṣema, or worldly security) is seen as a renunciation of the ephemeral and illusory nature of the world. This rejection is not just about the external world but also about the internal attachments that bind us to the cycle of suffering (saṃsāra). Śaṅkarācārya would likely argue that this verse points to the ultimate reality of brahman-ātman identity, where the individual self (ātman) is understood to be non-different from the absolute reality (brahman). By letting go of all desires and attachments, one can realize this essential identity and achieve liberation (mokṣa). This interpretation aligns with Śaṅkarācārya's non-dualistic philosophy, emphasizing the illusory nature of the worldly realm and the singular reality of brahman.

Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): From a Vaiṣṇava perspective, particularly through the lens of Rāmānujācārya's viśiṣṭādvaita (qualified non-dualism), this verse can be seen as an expression of the devotee's (jīva's) complete surrender to the will of Īśvara (the Supreme Lord). The rejection of desires for worldly achievements and securities is interpreted as a manifestation of the devotee's desire to be free from the bondage of karma and to dedicate themselves fully to the service of the Lord. Rāmānujācārya might argue that the desire for liberation itself is not a desire in the conventional sense but a natural inclination of the soul towards its true nature, which is to be in loving service to Īśvara. This surrender and dedication lead to a realization of one's true self (svarūpa) and a deeper understanding of the relationship between the individual and the Divine. Madhvācārya, with his dvaita (dualistic) approach, might emphasize the distinction between the Lord and the devotee, seeing this verse as an example of the devotee's absolute dependence on the Lord's grace for liberation.

Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, interpreting this verse through the lens of Neo-Vedānta, would likely emphasize its universal and practical application. He might argue that the rejection of desires for external validations and securities is a call to look inward and discover one's true strength and potential. This inward journey, Vivekānanda would suggest, is not about escapism or rejection of the world but about transforming one's perspective and approach to life. The verse can be seen as advocating for a life of detachment and inner freedom, where one is not controlled by desires for wealth, power, or victory but is instead guided by principles of service, compassion, and wisdom. In his lectures and writings, Vivekānanda often emphasized the importance of balancing the inner life with outer action, suggesting that true liberation and happiness come from living a life of purpose and service to others. Similarly, S. Radhakrishnan might interpret this verse as part of a broader philosophical framework that underscores the importance of the individual's spiritual quest and the cultivation of a universal outlook, beyond the confines of narrow self-interest and parochial loyalties.

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