In plain words
the director, the producer, everything — all of it is Madhava alone. On one side stands an adharma-swollen, boundless physical force; on the other, a Dharma-swollen but limited spiritual force. In the clash of these two, designating himself as the righteous flame of victory that is their resultant outcome — this indeed is the whole nectar-essence of the Bharata. That indeed is the Bhagavad Gita. The entire essence of the Mahabharata is present within the Bhagavad Gita. 'I shall do exactly as you say' — 'Death in one's own Dharma is preferable' — this indeed is the touchstone of worldly Dharma. For the counterfeit 'Brahmans' who again and again neglect devotion to You, which bestows every blessing, and shut their eyes and suffer from the Ahaṅkāra of 'I am Brahman' — affliction alone is the result. Pounding husk does not yield rice, does it? In truth, not trusting Krishna's word and going wherever one's own intellect suggests is not the path to the truth of Brahman — demonstrating this with illustrations and proofs, and teaching it, the essence of all Vedānta is the Bhagavad Gita. Churning through all the scriptures and giving forth this nectar-treasury is the Bharatiya Paramartha Vahini. Is there anyone who would deny it?
Prakṛti, Time and karma — all three are subordinate to Īśvara. God, who is Satya embodied, cannot contrive any untruth whatsoever. Therefore, seen in one way, even Nature may be called truth. In the state of cosmic dissolution, the sentient and the insentient remain merged in Īśvara. Time is Īśvara's own power, devoid of beginning and end. Karma too, along with them, is a foremost truth. Īśvara does not act lawlessly, as whim suggests. It is precisely in accordance with souls' past karma that he creates the world. Nature, Time and karma, all three, are co-eternal truths within Īśvara — they are Īśvara's subordinate instruments, and Īśvara makes use of them. Although Īśvara is not ordinarily perceptible to the senses, within the intense devotion that grants freedom from affliction, he becomes perceptible to the devotee's senses. Just as one perceives external objects, so does the devotee perceive God. When Īśvara is said to be formless, in what form does he then appear? He