na - tvā - aham - r̥ta - tvasya - na - ca - rājya - sya - hī - chāmi

aham (I) tvā (of you) r̥ta - tvasya (immortality) na (not) hī - chāmi (desire) na (and) ca (not) rājya - sya (of kingdom) hī - chāmi (desire)

Advaita Vedānta (Ādi Śaṅkarācārya): This verse, 'na tvāhaṃr̥tatvasya na ca rājyasya hīchāmi,' underscores the non-dualistic perspective of rejecting worldly desires, including immortality and kingship. According to Śaṅkarācārya, such desires are born out of ignorance (avidyā) about one's true nature (ātman). The rejection of these desires signifies a step towards realizing the brahman-ātman identity. In his commentary on the Brahma Sutras, Shankara emphasizes that the ultimate goal is to realize the self (ātman) as untouched by worldly attributes, thereby pointing to the truth that the self is not a seeker of ephemeral pleasures or powers but is, in essence, the supreme reality (Brahman) itself. This realization is the core of non-dualistic (Advaita) philosophy, where the distinctions between the individual self and the universal self are transcended. By negating the desire for transient attainments like immortality and kingship, the verse guides the seeker towards the eternal and the absolute, fostering a deeper understanding of the self and its liberation from the cycle of birth and death (samsara).

Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Vaiṣṇava tradition interprets this verse in the context of the relationship between the individual self (jīva) and the Supreme Lord (Īśvara). Rāmānujācārya would likely view the rejection of desires for immortality and kingship as a reflection of the self's (jīva's) innate dependence on God. This rejection is not merely a negation of worldly desires but an affirmative step towards recognizing one's true status as a servant of the Lord. According to Ramanuja, the realization of one's limitations and the futility of worldly pursuits leads to a deeper devotion to Īśvara. The verse, therefore, is seen as an expression of detachment from worldly goals, not for the sake of detachment itself, but as a means to foster a more profound devotion and surrender to the divine will. This interpretation aligns with the Vaiṣṇava emphasis on bhakti (devotion) as the path to liberation, where the individual's striving is directed not towards personal achievements but towards pleasing the Lord, thereby achieving a state of eternal servitude and bliss in His presence.

Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda and S. Radhakrishnan, key figures in Neo-Vedānta, would interpret this verse in a universal and practical light, applicable to contemporary life. Vivekānanda, in his lectures and writings, often emphasized the importance of renouncing selfish desires as a step towards realizing one's higher self. He would likely see the rejection of desires for immortality and kingship as a symbol of the broader need to transcend ego-centric and materialistic aspirations. This transcendence is not about abandoning worldly responsibilities but about transforming one's perspective and actions to align with a higher, universal good. In his speech at the Parliament of the World's Religions, Vivekānanda emphasized the importance of service to humanity as a path to spiritual growth. Similarly, Radhakrishnan, with his philosophical orientation, would focus on the humanistic implications of this verse, advocating for a life of simplicity, service, and detachment from worldly honors. Both thinkers would underscore the relevance of this ancient verse to modern life, encouraging individuals to look beyond fleeting accomplishments and to strive for a life of purpose, harmony, and inner fulfillment.

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