In plain words
The Vedas are endless. To learn them is very hard. It is from these endless Vedas that the Upaniṣads arose. These very ones have been called the Vedānta. The very essence of the Upaniṣads is the Bhagavad Gītā. Bhagavad Gītā means simply the song God sang. This song must be one that is joined with the Name of God. The essence of all the Vedas, the essence of all the Upaniṣads, the essence of the Gītā, is the Name of God itself. Only when we utter this Name do we become those who have uttered the Vedas, the Upaniṣads and the Bhagavad Gītā as well. Instead of living by trusting in the Bhagavad Gītā, the essence of all the Upaniṣads, the man of today lives by selling it. So we think of the Name of God as if, merely for some satisfaction or other, we were enjoying one name out of God's many names. No, no. The Name of God is the very essence of all the śāstras and all the Vedas. Longing to hear such a Name, longing to win such a Name, longing to chant such a Name, the Gopikās kept praying to Kṛṣṇa in many ways:
Draw out all the essence of the Vedas, turn it into Nāda Brahman, pour it back into the flute, so that honey drips from Your words, and sing a song, O Kṛṣṇa, with words that drip honey; speak to us, Mukunda, till our hearts are content.
So they prayed. Draw out all the essence of the Vedas, turn it into Nāda Brahman, pour it back into the flute, turn it into the form of music and sing a song, O Kṛṣṇa; speak, Mukunda, so that honey drips from Your words, till our hearts are content. O Kṛṣṇa, if, with Your Name so full of sweetness as this, people truly are not being lifted up, this can only be called a real misfortune.
Though we have no leisure, we read the Upaniṣads. The Upaniṣads are simply like a dense forest. Once we stray from the path in this forest, we cannot reach the goal. Veda means this: the proof of the word. This proof … rests on no support at all. The Veda being the form of Viṣṇu, He is beyond measure, not one to be reached by any means of proof. Then the Gītā. We make no attempt at all to recognise the Gītā's form as song. This Gītā was given so that we might practise it, delight in it, remember it, sing it and be carried across. Unfortunately we are wasting all our time just reciting the Gītā. We must sing its essence, in the form of the Name. Such remembrance of the Name is very easy for man, sweet, full of Ānanda. If a man sits in a solitary place and keeps remembering the Name of God with all his heart, his heart sinks into Ānanda.