na tvahaṃ kāmaye rājyaṁ na ca rājyasya kāmanā

ahaṃ (I) na (not) kāmaye (desire) rājyaṁ (kingdom); na (not) ca (and) kāmanā (for the desire) rājyasya (of the kingdom)

Advaita Vedānta (Ādi Śaṅkarācārya): This verse, 'na tvahaṁ kāmaye rājyaṁ na ca rājyasya kāmanā,' underscores the non-dual perspective of Advaita Vedānta by rejecting attachment to worldly possessions and desires, including the desire for kingdom or power. According to Śaṅkarācārya, such desires are rooted in ignorance (avidyā) of one's true nature, which is not separate from Brahman. In his commentary on the Bhagavad Gītā, Śaṅkarācārya emphasizes the importance of detachment (vairāgya) from worldly objects, as a means to realize the identity of the individual self (ātman) with the ultimate reality (Brahman). This verse points to the same principle, suggesting that true freedom and bliss can only be achieved by transcending desires and realizing one's true nature, which is beyond the realm of worldly acquisitions. The rejection of desire for kingdom or its benefits signifies a step towards this realization, aligning with the Advaitic goal of recognizing the non-dual nature of reality.

Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition interprets this verse in the context of devotion to a personal deity (Īśvara). Rāmānujācārya would likely view this verse as an expression of devotion where the speaker renounces all worldly desires, including the desire for kingdom, not out of a sense of asceticism, but out of a desire to dedicate oneself fully to the service of God. This renunciation is seen as a form of prapatti, or surrender, where the individual surrenders all desires and aspirations to the will of Īśvara. Madhvācārya, on the other hand, might emphasize the real distinction between the individual self (jīva) and God (Īśvara), suggesting that the renunciation of desires for worldly power is a recognition of one's true position as a servant of God. For both, the rejection of worldly desires, as stated in the verse, is a step towards a deeper devotional life, focused on the service and worship of the divine.

Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda would likely interpret this verse as a call to practical spirituality, where the rejection of desires for worldly power and possessions is not an end in itself, but a means to achieve a higher goal. This goal is the realization of one's inner strength and the service of humanity. Vivekānanda, in his lectures and writings, often emphasized the importance of combining detachment with action, suggesting that one should work in the world without being attached to the fruits of one's labor. This verse, in the context of Neo-Vedānta, points to the universal principle of selfless action (nishkāma karma) as a path to spiritual growth and service to others. S. Radhakrishnan, following a similar line of thought, might connect this verse to the idea of the 'pūrṇa' or the fullness of life, where the individual, by transcending narrow desires, achieves a life of fulfillment and contributes positively to society, embodying the spirit of service and compassion.

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