na - tvahaṃ - kāmaye - rājyaṃ - yat - chit - sarvasya - pārothivam - yadvā - divya - mahottamam - na - tvahaṃ - kāmaye - bhogān - ṛddhiṃ - devaripoḥ - purī

na (no) tvahaṃ (I) kāmaye (desire) rājyaṃ (kingdom) yat (which) chit (is) sarvasya (of all) pārothivam (kings on earth) yadvā (or) divya (heavenly) mahottamam (the best),na (no) tvahaṃ (I) kāmaye (desire) bhogān (enjoyments) ṛddhiṃ (prosperity) devaripoḥ (of the enemy of gods, i.e., riches) purī (city)

Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Bhagavad Gītā underscores the non-dual (Advaita) perspective, where the ultimate reality, Brahman, is beyond human desires and worldly attachments. Shankara, in his commentary on the Bhagavad Gītā, emphasizes that the renunciation of desires, including the desire for kingdom or divine pleasures, is a step towards self-realization. The phrase 'na tvahaṃ kāmaye rājyaṃ' (I do not desire the kingdom) points to the detachment from worldly possessions and powers, which is a fundamental aspect of the path to realizing the brahman-ātman identity. This detachment is not about rejecting the world but about understanding the impermanence and illusionary nature of worldly things, thus leading to a deeper understanding of the self (Ātman) and its ultimate union with Brahman. Shankara's interpretation of this verse highlights the importance of vairāgya (detachment) in achieving spiritual liberation, underscoring that true freedom lies in the realization of one's true nature, beyond the confines of earthly desires and ambitions.

Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is seen as an expression of Arjuna's growing devotion to Krishna and his increasing detachment from worldly concerns. Rāmānujācārya, in his commentary, would likely interpret Arjuna's statement as a manifestation of his love and devotion to Krishna, demonstrating that true devotion involves the surrender of personal desires and ambitions for the sake of serving the Lord. The rejection of 'rājyaṃ' (kingdom) and 'bhogān' (pleasures) signifies the jīva's (individual self) willingness to give up its own interests for the sake of Īśvara (the Supreme Lord), highlighting the relationship of dependence and devotion between the jīva and Īśvara. Madhvācārya, with his emphasis on the difference (bheda) between the individual self and the Supreme, would view this verse as illustrating the jīva's recognition of its inherent dependence on Krishna, demonstrating a path of devotion (bhakti) that leads to liberation through the grace of the Lord.

Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekananda, a key figure in Neo-Vedānta, would interpret this verse as a call to action for individuals to recognize the fleeting nature of material achievements and to strive for something more profound and lasting. He might argue that the rejection of desires for kingdom or divine pleasures is not about asceticism but about recognizing the universal and eternal principles that govern human existence. Vivekananda, in his lectures and writings, often emphasized the importance of service to others and the cultivation of inner strength and wisdom, suggesting that true fulfillment comes not from external achievements but from realizing one's own divine nature. Similarly, S. Radhakrishnan, with his emphasis on the practical application of Vedāntic principles in contemporary life, might see this verse as encouraging individuals to adopt a lifestyle of simplicity, detachment, and service, thereby contributing to the creation of a more just and compassionate society. This universal and practical application of the verse underscores the relevance of ancient wisdom in addressing modern challenges and aspirations.

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