na tvayā dattam adaḥ kiñcit asti na ca dehi na parityajam

tvayā (by you) na (not) dattam (given) adaḥ (that) kiñcit (anything) asti (exists) na (not) ca (and) dehi (of the body) na (not) parityajam (to be abandoned)

Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Mahābhārata underscores the non-dual nature of reality, pointing towards the ultimate identity of Brahman and Ātman. Śaṅkarācārya, in his exposition of the Brahma Sūtras, emphasizes that the Self (Ātman) is not a recipient of anything from the outside, as it is already complete and full. The phrase 'na tvayā dattaṃ adaḥ kiñcid asti' (you have not given anything today and you do not have to give) suggests that the true Self is beyond the realm of giving and receiving, which are transactions that occur within the empirical world of duality. This understanding aligns with Śaṅkarācārya's commentary on the Taittirīya Upaniṣad, where he explains that the realization of the Ātman's true nature leads to the understanding that all desires are fulfilled in the Self itself, rendering the notion of 'giving' or 'receiving' redundant. Thus, this verse supports the Advaita Vedānta's central tenet of non-duality, encouraging the seeker to look inward for the ultimate truth.

Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse can be seen as an expression of the jīva's (individual self) relationship with Īśvara (the Lord). Rāmānujācārya, in his commentary on the Brahma Sūtras, discusses the concept of 'prapatti' or surrender, where the jīva recognizes its utter dependence on Īśvara. The statement 'na ca dehi na parityajam' (you do not have to give or abandon) can be interpreted as the jīva's acknowledgment that it is not independent and that its very existence is sustained by Īśvara's grace. This understanding is in line with Rāmānujācārya's emphasis on the path of devotion (bhakti) and surrender, where the jīva, recognizing its limitations, seeks refuge in Īśvara. In contrast, Madhvācārya might view this verse as highlighting the distinction between the independent Īśvara and the dependent jīva, underscoring the importance of recognizing this difference in the pursuit of liberation. Both interpretations, however, pivot on the devotional relationship between the jīva and Īśvara, central to Vaiṣṇava theology.

Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures and writings, often emphasized the practical application of Vedāntic principles in everyday life. This verse, with its theme of non-attachment to giving or receiving, resonates with Vivekānanda's teachings on the importance of renunciation and selflessness. He might interpret this verse as advising the individual to transcend the ego's tendency to seek validation through giving or receiving, instead, focusing on the inner fulfillment that comes from realizing one's true nature. Similarly, S. Rādhākrishnan, in his philosophical works, highlighted the universal applicability of Vedāntic ideas. He might view this verse as underscoring the freedom that comes from understanding that true fulfillment is not dependent on external factors, such as the approval or gifts of others. Both Vivekānanda and Rādhākrishnan would likely connect this verse to the contemporary pursuit of happiness and meaning, suggesting that individuals look inward and cultivate a sense of detachment and inner fulfillment, rather than seeking these in the external world.

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