na - tvahaṃ - kāmaye - rājyaṃ - na - ca - rājyasya - kāmnā - rājyaṃ - dravya - mayam - cedaṃ - dravyaṃ - prāṇam - ityapī

na (not) tvahaṃ (I) kāmaye (desire) rājyaṃ (kingdom)na (not) ca (and) kāmnā (by desire) rājyasya (of kingdom)rājyaṃ (kingdom) dravya (wealth) mayam (consisting of) cedaṃ (this)dravyaṃ (wealth) prāṇam (life) ityapī (as if)

Advaita Vedānta (Ādi Śaṅkarācārya): This verse illustrates the non-dual nature of reality, where the distinction between the self (ātman) and the absolute (brahman) is transcended. Śaṅkarācārya would likely interpret 'rājyaṃ' as a metaphor for the ephemeral nature of worldly attachments, and 'dravyaṃ' as the fleeting wealth that binds us to the cycle of suffering. The verse's emphasis on the speaker's detachment from both the kingdom and the desire for it reflects the Advaitin notion of vairāgya, or dispassion, which is essential for realizing the identity of brahman and ātman. As Śaṅkarācārya notes in his commentary on the Brahma Sūtra (1.1.1), the ultimate reality is beyond human comprehension, and this verse points to the limitations of worldly desires in attaining true understanding. By citing the Bhagavad Gītā (2.14), where Kṛṣṇa advises Arjuna to abandon attachment to worldly pleasures, Śaṅkarācārya would argue that the verse encourages the seeker to look beyond the fleeting nature of worldly wealth and instead seek the permanent and unchanging reality of brahman.

Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): Rāmānujācārya would likely interpret this verse as an expression of the jīva's (individual self) relationship with Īśvara (the supreme lord). The speaker's renunciation of the kingdom and its desires reflects the Vaiṣṇava concept of prapatti, or self-surrender, where the individual surrenders their ego and desires to the will of the lord. The verse's emphasis on the kingdom being 'only wealth' highlights the Vaiṣṇava notion that true wealth lies in devotion to the lord, rather than material possessions. As Rāmānujācārya notes in his commentary on the Bhagavad Gītā (18.66), the lord is the ultimate refuge for the jīva, and the speaker's detachment from worldly desires is a manifestation of their devotion to the lord. Madhvācārya, on the other hand, might emphasize the distinction between the jīva and Īśvara, highlighting the speaker's recognition of their own limitations and the lord's supremacy, as stated in his commentary on the Bhagavad Gītā (7.19).

Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda would likely interpret this verse as a call to reevaluate our priorities in life, recognizing that true fulfillment lies beyond material wealth and power. The verse's emphasis on the kingdom being 'only wealth' resonates with Vivekānanda's lectures on the importance of realizing one's true nature, as stated in his book 'The Complete Works of Swami Vivekananda' (Vol. 1, p. 123). The speaker's detachment from worldly desires reflects the Neo-Vedāntin notion of self-realization, where the individual seeks to uncover their true potential and live a life of purpose and meaning. As S. Rādhākrishnan notes in his book 'The Reign of Religion in Contemporary Philosophy' (p. 145), the verse points to the universal human quest for meaning and fulfillment, which can only be achieved by looking beyond the fleeting nature of worldly attachments. This verse encourages us to cultivate a sense of detachment and inner strength, allowing us to navigate the challenges of life with equanimity and purpose.

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