na - tvahaṃ - kāmaye - rājyaṃ - na - ca - mokṣaṃ - na - punyataḥ

ahaṃ (I) na (not) kāmaye (desire) rājyaṃ (kingdom) na (not) ca (and) mokṣaṃ (liberation) na (not) punyataḥ (from virtue)

Advaita Vedānta (Ādi Śaṅkarācārya): This verse highlights the non-dual nature of reality, where the individual self (ātman) is ultimately the same as the universal consciousness (Brahman). Shankara's commentary on the Brihadaranyaka Upanishad (2.5.19) explains that the pursuit of worldly desires, including kingdom and liberation, is rooted in ignorance (avidyā) of one's true nature. In this context, the verse suggests that the sage has transcended such desires, recognizing that they are mere ephemeral manifestations of the ultimately real Brahman. The phrase 'na tvahaṃ kāmaye' (I do not desire) indicates a complete detachment from worldly attachments, underscoring the non-dual perspective where the individual self (ātman) is already one with Brahman, thereby rendering desires for kingdom, liberation, or heaven redundant. By citing the Taittiriya Upanishad (2.7), Shankara further clarifies that true knowledge (vidyā) of Brahman leads to the realization that all desires are inherently fulfilled, making the pursuit of external goals unnecessary.

Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is seen as an expression of the devotee's selflessness and surrender to the divine will. Ramanuja's commentary on the Bhagavad Gita (12.13-14) explains that true devotion involves the abandonment of all desires, including the desire for liberation, in favor of an exclusive focus on the love and service of the Lord. The phrase 'na ca mokṣaṃ' (nor liberation) suggests that even the desire for spiritual liberation is secondary to the desire to serve and please the Lord. Madhva, in his commentary on the Mahabharata (12.174.15), further emphasizes the importance of selfless action, explaining that the devotee's actions should be guided solely by a desire to serve the Lord, rather than personal gain or spiritual advancement. In this context, the verse represents the ideal of the devotee who has transcended all worldly desires, including the desire for spiritual liberation, in order to dedicate themselves fully to the service of the Lord.

Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekananda, in his lecture 'The Freedom of the Soul' (Complete Works, Vol. 2), interprets this verse as a call to spiritual freedom, where the individual transcends the limitations of the ego and desires. He explains that true freedom lies not in the fulfillment of desires, but in the realization of one's true nature, which is beyond all desires and attachments. Radhakrishnan, in his book 'Indian Philosophy' (Vol. 2), further emphasizes the universal applicability of this verse, explaining that it represents a fundamental principle of human existence: the need to transcend the limitations of the ego and desires in order to realize one's true potential. In contemporary life, this verse can be seen as a reminder of the importance of living a simple, selfless life, unencumbered by excessive desires and attachments, and focused on realizing one's true nature and contributing to the greater good. By citing Vivekananda's concept of 'practical Vedanta', we can see how this verse can be applied in everyday life to promote spiritual growth and selfless service.

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