Desirelessness or renunciation does not come for the mere talking about it. It is not attained by an intellectual feat. It is attainable only by a constant heart-churn.

Right knowledge is necessary for attaining renunciation. Learned men possess a knowledge of a kind. They may recite the Vedas from memory, yet they may be steeped in self-indulgence. In order that knowledge may not run riot, the author of the Gita has insisted on devotion accompanying it and has given it the first place. Knowledge without devotion will be like a misfire.

Therefore, says the Gita: "Have devotion, and knowledge will follow."

This devotion is not mere lip worship, it is wrestling with death. Hence the Gita's assessment of the devotee's qualities is similar to that of sage's.

Thus the devotion required by the Gita is no softhearted effusiveness. It certainly is not blind faith. The devotion of the Gita has the least to do with the externals. A devotee may use, if he likes, rosaries, forehead marks, make offerings, but these things are no test of his devotion. He is the devotee who is jealous of none, who is a fount of mercy, who is without egotism, who is selfless, who treats alike cold and heat, happiness and misery, who is ever forgiving, who is always contented, whose resolutions are firm, who has dedicated mind and soul to God, who causes no dread, who is not afraid of others, who is free from exultation, sorrow and fear, who is pure, who is versed in action and yet remains unaffected by it, who renounces all fruit, good or bad, who treats friend and foe alike, who is untouched by respect or disrespect, who is not  puffed by praise, who does not go under when people speak ill of him, who loves silence and solitude, who has a disciplined reason. Such devotion is inconsistent with the existence at the same time of strong attachments...

While on the one hand it is beyond dispute that all action binds, on the other hand it is equally true that all living beings have to do some work, whether they will or no. Here all activity, whether mental or physical, is to be included in the term of action. Then how is one to be free from the bondage of action, even though he may be acting? The manner in which the Gita has solved the problem is to my knowledge unique.

The Gita says: "Do your allotted work but renounce its fruit. Be detached and work. Have no desire for reward and work."

This is the unmistakable teaching of the Gita. He who gives up action falls. He who gives up only the reward rises. But renunciation of fruit in no way means indifference to the result. In regard to every action one must know the result that is expected to follow, the means thereto, and the capacity for it. He, who, being thus equipped is, without desire for the result and yet wholly is engrossed in the due fulfillment of the task before him is said to have renounced the fruits of his action.

Again let no one consider renunciation to mean want of fruit for the renouncer. The Gita reading does not warrant such a meaning. Renunciation means absence of hankering after fruit. As a matter of fact, he who renounces reaps a thousandfold. The renunciation of the Gita is the acid test of faith. He who is ever brooding over result often loses nerve in the performance of his duty. He becomes impatient and then gives vent to anger and begins to do unworthy things; he jumps from action to action never remaining faithful to any. He who broods over results is like a man given to objects of senses; he is ever distracted, he says goodbye to all scruples, everything is right in his estimation  and he therefore resorts to means fair and foul to attain his end.

From the bitter experiences of desire for fruit the author of the Gita discovered the path of renunciation of fruit and put it before the world in a most convincing manner. The common belief is that religion is always opposed to material good. "One cannot act religiously  in mercantile and such other matters. There is no place for  religion in such pursuits; religion is only for attainment of salvation," we hear many worldly-wise people say. In my opinion the author of the Gita has dispelled this delusion. He has drawn no line of demarcation between salvation and worldly pursuits. On the contrary he has shown that religion must rule even our worldly pursuits. I have felt that the Gita teaches us that what cannot be followed out in the day-to-day practice cannot be called religion. Thus, according to the Gita, all acts that are incapable of being performed without attachment are taboo. This golden rule saves mankind from many a pitfall. According to this interpretation murder, lying, dissoluteness and the like must be regarded as sinful and therefore a taboo. Man's life then becomes simple, and from that simpleness  springs piece.

Thinking along these lines,  I have felt that in trying to enforce in one's life the central teaching of the Gita, one is bound to follow Truth and ahimsa. When there is no desire for fruit, there is no temptation for untruth or himsa.