One of the more surprising elements of the Gita is that it doesn't advocate any form of renunciation of the material world -- and that it doesn't see action as misguided in itself. (Whereas another Indian religion, Zen Buddhism, would see the path of non-effort, or resistance to action, as a key step in finding freedom.) Rather, the Gita encourages action with awareness, or selfless action, designed not to please one's ego or to gain sensual pleasure, but rather in service to a higher power. In that, Hinduism becomes not a religion -- not a prescribed code of obligations to God, dependent on faith -- but rather a way of life, consistent with the design of the material world.
Subsequent tradition has applied the label "Viśiṣṭādvaita" to the philosophy of Rāmānuja. It is meant to contrast his philosophy from leading competing views, such as Advaita (Non-Dualist), Bhedābheda (Difference-and-non-difference) and Dvaita (Dualist) Vedānta. The term "Viśiṣṭādvaita" is often translated as 'Qualified Non-Dualism.' An alternative, and more informative, translation is "Non-duality of the qualified whole," or perhaps 'Non-duality with qualifications.” The label attempts to mark out Rāmānuja's effort to affirm the unity of the many, without giving up on the reality of distinct persons, qualities, universals, or aesthetic and moral values.