na tv ahaṁ kāmayiṣye na ca daivatair iha

ahaṁ (I) na (not) kāmayiṣye (desire) iha (here) na (not) ca (and) daivatair (with gods)

Advaita Vedānta (Ādi Śaṅkarācārya): This verse, 'na tvahaṁ kāmayiṣye na ca daivatairiha', underscores the non-dual nature of reality, as emphasized by Śaṅkarācārya. In his commentary on the Brahmasūtra, Śaṅkara argues that the ultimate reality, Brahman, is beyond human desires and divine interventions. This verse points to the brahman-ātman identity, where the individual self (ātman) is ultimately one with the universal self (Brahman). Śaṅkara's reasoning in his commentary on the Taittirīya Upaniṣad, where he discusses the nature of Brahman as 'satyam, jñānam, anantam', further supports this interpretation. The verse, in essence, guides the seeker to look beyond worldly and heavenly desires, to realize the true, all-knowing, and infinite nature of the self, which is none other than Brahman.

Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition, through the lenses of Rāmānujācārya and Madhvācārya, views this verse as a call to devotees to transcend worldly and divine desires. Rāmānuja, in his Śrī Bhāṣya, emphasizes the relationship between the jīva (individual self) and Īśvara (the Lord), highlighting that true fulfillment comes from devotion to and dependence on Īśvara. This interpretation is in line with the Āzhvār tradition, which emphasizes the importance of prapatti, or surrender. Madhva, from a Dvaita perspective, would interpret this verse as underscoring the distinction between the independent Lord and the dependent jīva, emphasizing the need for the jīva to seek refuge in the Lord, transcending desires for worldly or heavenly gains. Both traditions, thus, emphasize the devotional aspect, pointing to a personal relationship with the divine as the path to true liberation.

Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda and S. Rādhākrishnan, key figures in the Neo-Vedānta movement, interpret this verse in a universally applicable and practical light. Vivekānanda, in his lectures and writings, often emphasized the importance of self-realization and the transcending of desires as a path to universal brotherhood and service to humanity. He would likely see this verse as a call to look beyond personal desires and even divine interventions, to find one's true potential in serving and uplifting others. Rādhākrishnan, with his background in philosophy, would interpret this verse as pointing to the distinction between the empirical self, bound by desires, and the true, transcendental self. He advocated for a spiritual worldview that integrates individual realization with social responsibility, seeing in this verse a reminder of the importance of transcending personal desires for a higher, universal good. Thus, this verse, in the Neo-Vedānta perspective, becomes a guide for living a meaningful, selfless life, connected to all humanity.

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