na - tvahaṃ - kāmaye - rājyaṃ - na - ca - rājyasya - kāmanā - yadi - ahaṃ - nāhi - taḥ - śastrais - mama - rājyena - kaḥ - lābhaḥ

na (not) tvahaṃ (I) kāmaye (desire) rājyaṃ (kingdom)na (not) ca (and) rājyasya (of kingdom) kāmanā (for desire)yadi (if) ahaṃ (I) nāhi (not killed) taḥ (then) śastrais (by weapons) mama (my) rājyena (kingdom) kaḥ (what) lābhaḥ (benefit)

Advaita Vedānta (Ādi Śaṅkarācārya): This verse underscores the non-dual reading of reality, where the distinction between the self and the kingdom is transcended. According to Shankara, the ultimate reality, Brahman, is beyond all duality, including the duality of desire and non-desire. The speaker's statement, 'I do not desire kingdom, nor do I have a desire for kingdom,' reflects this understanding. Shankara would argue that the self, when identified with the body and mind, is subject to desires and aversions, but when realized as the Ātman, it transcends these limitations. The phrase 'if I am not killed by weapons, what benefit is there for me in kingdom?' highlights the impermanence of worldly gains and the futility of seeking security in them. This verse points to the Brahman-Ātman identity, where the individual self, upon realizing its true nature, is unaffected by worldly concerns, including the desire for kingdom or fear of death. As Shankara notes in his commentary on the Brahma Sutras, the self is 'nirvikalpa,' or beyond all distinctions, and this verse illustrates this concept.

Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse can be seen as an expression of the jīva's (individual self) relationship with Īśvara (the Supreme Lord). Rāmānujācārya would likely interpret the speaker's rejection of kingdom and desire as a manifestation of the jīva's innate longing for liberation from the cycle of birth and death. The speaker's statement can be seen as a recognition of the Lord's sovereignty and the jīva's dependence on Him. The phrase 'if I am not killed by weapons, what benefit is there for me in kingdom?' suggests that the jīva's true security lies not in worldly power or wealth but in the Lord's protection. According to Rāmānujācārya, the jīva's liberation is achieved through devotion to the Lord and the recognition of one's dependence on Him. This verse highlights the importance of surrendering one's desires and ego to the Lord, as Madhvācārya emphasizes in his commentary on the Bhagavad Gita. The speaker's words reflect the Vaiṣṇava ideal of 'śaraṇāgati,' or surrender, where the jīva seeks refuge in the Lord, recognizing His sovereignty and benevolence.

Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda would likely interpret this verse as a call to spiritual awakening and self-realization. The speaker's rejection of kingdom and desire can be seen as a recognition of the fleeting nature of worldly pleasures and the importance of cultivating inner strength and wisdom. The phrase 'if I am not killed by weapons, what benefit is there for me in kingdom?' highlights the impermanence of all worldly achievements and the need to focus on the eternal and the spiritual. According to Vivekānanda, the individual must cultivate a sense of detachment and equanimity in the face of life's challenges. This verse points to the universal and practical application of Vedāntic principles in contemporary life. As Rādhākrishnan notes in his writings, the message of the Upaniṣads, including this verse, is one of liberation and freedom from the limitations of the ego and the worldly bondage. This verse encourages the individual to look beyond the mundane and strive for a higher purpose, as Vivekānanda emphasizes in his lectures on the Bhagavad Gita. The speaker's words reflect the Neo-Vedānta ideal of 'ātma-vichāra,' or self-inquiry, where the individual seeks to understand their true nature and purpose in life.

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