na tu aham kāmaye rājyam na ca rājyam na dhanaṃ nanu sarvam yat sva-yam uddiṣṭam tat te aham prāṇadāmi aham

na tu (not at all) aham (I) kāmaye (desire) rājyam (kingdom) na (not) ca (and) rājyam (kingdom) na (nor) dhanaṃ (wealth) nanu (certainly) aham (I) prāṇadāmi (give) te (to you) tat (that) sarvam (all) yat (which) sva-yam (you yourself) uddiṣṭam (have pointed out)

Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual essence of reality, where the individual self (jīva) transcends desires for worldly possessions or power. Shankara's commentary on the Bhagavad Gītā emphasizes that true freedom lies in realizing one's identity with the ultimate reality, Brahman. In his view, the verse suggests that the renunciation of desires, including the desire for kingdom or wealth, is a stepping stone towards this realization. By stating 'I will give you my life,' the speaker embodies the spirit of total surrender, indicative of the jīva's ultimate merging with the divine. This self-offering is a powerful symbol of the relinquishment of egoistic attachments, allowing the individual to grasp the brahman-ātman identity, where the self is not separate from the ultimate reality. Shankara's reasoning on similar passages, such as the concept of 'tyāga' in the Gītā, further illuminates the importance of detachment in achieving this unified state.

Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition interprets this verse through the lens of bhakti, or devotion, highlighting the intimate relationship between the jīva (individual self) and Īśvara (the Supreme Lord). Rāmānujācārya, in his commentary on the Gītā, sees the speaker's renunciation of desires as an act of loving surrender to the divine will. The willingness to give up one's life, the most precious possession, signifies the depth of devotion and the recognition of the Lord's sovereignty over all aspects of existence. This act of surrender is not merely a negation of worldly desires but a positive affirmation of one's dependence on and love for the Lord. Madhvācārya, in his Dvaita Vedānta, might view this surrender as a recognition of the real difference between the jīva and Īśvara, yet emphasizing that such surrender is the means by which the jīva can attain the highest bliss through service to the Lord.

Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda saw this verse as exemplifying the universal principle of selflessness and the transcendence of personal desires for the greater good. In his lectures and writings, he often emphasized the practical application of such ideals in everyday life, advocating for service to humanity as a means of realizing one's true nature. This verse, in the context of Neo-Vedānta, suggests that true strength and freedom come not from the fulfillment of personal desires but from the willingness to sacrifice them for a higher cause. Vivekānanda might interpret 'I will give you my life' as a metaphor for dedicating one's existence to the service of others, reflecting the inherent unity of all existence. Similarly, S. Radhakrishnan, with his emphasis on the humanistic and ethical aspects of Vedānta, would likely view this verse as underscoring the importance of selfless action and the harmonization of individual interests with the universal good, promoting a life of service, compassion, and wisdom.

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