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There are many references to the Veda's in Srila Prabhupada's books. These are just the tip of the iceberg.
The excerpt underneath is taken from the Introduction of the essence of all Sruti, Bhagavad Gita As It Is (1972): https://prabhupadabooks.com/bg/introduction
In life we are accustomed to thinking either of the material or the spiritual energy. There are so many literatures which fill our thoughts with the material energy—newspapers, novels, etc. Our thinking, which is now absorbed in these literatures, must be transferred to the Vedic literatures. The great sages, therefore, have written so many Vedic literatures such as the Purāṇas, etc. The Purāṇas are not imaginative; they are historical records. In the Caitanya-caritāmṛta there is the following verse:
māyā mugdha jīver nāhi svataḥ kṛṣṇa-jñāna
jīvera kṛpāya kailā kṛṣṇa veda-purāṇa
The forgetful living entities or conditioned souls have forgotten their relationship with the Supreme Lord, and they are engrossed in thinking of material activities. Just to transfer their thinking power to the spiritual sky, Kṛṣṇa has given a great number of Vedic literatures. First He divided the Vedas into four, then He explained them in the Purāṇas, and for less capable people He wrote the Mahābhārata. In the Mahābhārata there is given the Bhagavad-gītā. Then all Vedic literature is summarized in the Vedānta-sūtra, and for future guidance He gave a natural commentation on the Vedānta-sutra, called Śrīmad-Bhāgavatam. We must always engage our minds in reading these Vedic literatures. Just as materialists engage their minds in reading newspapers, magazines and so many materialistic literatures, we must transfer our reading to these literatures which are given to us by Vyāsadeva; in that way it will be possible for us to remember the Supreme Lord at the time of death. That is the only way suggested by the Lord, and He guarantees the result: "There is no doubt." (Bg. 8.7)
tasmāt sarveṣu kāleṣu mām anusmara yudhya ca
mayy arpita-mano-buddhir mām evaiṣyasy asaṁśayaḥ
"Therefore, Arjuna, you should always think of Me, and at the same time you should continue your prescribed duty and fight. With your mind and activities always fixed on Me, and everything engaged in Me, you will attain to Me without any doubt."
He does not advise Arjuna to simply remember Him and give up his occupation. No, the Lord never suggests anything impractical. In this material world, in order to maintain the body one has to work. Human society is divided, according to work, into four divisions of social order—brāhmaṇa, kṣatriya, vaiśya, śūdra. The brāhmaṇa class or intelligent class is working in one way, the kṣatriya or administrative class is working in another way, and the mercantile class and the laborers are all tending to their specific duties. In the human society, whether one is a laborer, merchant, warrior, administrator, or farmer, or even if one belongs to the highest class and is a literary man, a scientist or a theologian, he has to work in order to maintain his existence. The Lord therefore tells Arjuna that he need not give up his occupation, but while he is engaged in his occupation he should remember Kṛṣṇa. If he doesn't practice remembering Kṛṣṇa while he is struggling for existence, then it will not be possible for him to remember Kṛṣṇa at the time of death. Lord Caitanya also advises this. He says that one should practice remembering the Lord by chanting the names of the Lord always. The names of the Lord and the Lord are nondifferent. So Lord Kṛṣṇa's instruction to Arjuna to "remember Me" and Lord Caitanya's injunction to always "chant the names of Lord Kṛṣṇa" are the same instruction. There is no difference, because Kṛṣṇa and Kṛṣṇa's name are nondifferent. In the absolute status there is no difference between reference and referent. Therefore we have to practice remembering the Lord always, twenty-four hours a day, by chanting His names and molding our life's activities in such a way that we can remember Him always.
How is this possible? The ācāryas give the following example. If a married woman is attached to another man, or if a man has an attachment for a woman other than his wife, then the attachment is to be considered very strong. One with such an attachment is always thinking of the loved one. The wife who is thinking of her lover is always thinking of meeting him, even while she is carrying out her household chores. In fact, she carries out her household work even more carefully so her husband will not suspect her attachment. Similarly, we should always remember the supreme lover, Śrī Kṛṣṇa, and at the same time perform our material duties very nicely. A strong sense of love is required here. If we have a strong sense of love for the Supreme Lord, then we can discharge our duty and at the same time remember Him. But we have to develop that sense of love. Arjuna, for instance, was always thinking of Kṛṣṇa; he was the constant companion of Kṛṣṇa, and at the same time he was a warrior. Kṛṣṇa did not advise him to give up fighting and go to the forest to meditate. When Lord Kṛṣṇa delineates the yoga system to Arjuna, Arjuna says that the practice of this system is not possible for him.
yo 'yaṁ yogas tvayā proktaḥ sāmyena madhusūdana
etasyāhaṁ na paśyāmi cañcalatvāt sthitiṁ sthirām
"Arjuna said, O Madhusūdana, the system of yoga which you have summarized appears impractical and unendurable to me, for the mind is restless and unsteady." (Bg. 6.33)
But the Lord says:
yoginām api sarveṣāṁ mad-gatenāntarātmanā
śraddhāvān bhajate yo māṁ sa me yuktatamo mataḥ
"Of all yogīs, he who always abides in Me with great faith, worshiping Me in transcendental loving service, is most intimately united with Me in yoga, and is the highest of all." (Bg. 6.47) So one who thinks of the Supreme Lord always is the greatest yogī, the supermost jñānī, and the greatest devotee at the same time. The Lord further tells Arjuna that as a kṣatriya he cannot give up his fighting, but if Arjuna fights remembering Kṛṣṇa, then he will be able to remember Him at the time of death. But one must be completely surrendered in the transcendental loving service of the Lord.
We work not with our body, actually, but with our mind and intelligence. So if the intelligence and the mind are always engaged in the thought of the Supreme Lord, then naturally the senses are also engaged in His service. Superficially, at least, the activities of the senses remain the same, but the consciousness is changed. The Bhagavad-gītā teaches one how to absorb the mind and intelligence in the thought of the Lord. Such absorption will enable one to transfer himself to the kingdom of the Lord. If the mind is engaged in Kṛṣṇa's service, then the senses are automatically engaged in His service. This is the art, and this is also the secret of Bhagavad-gītā: total absorption in the thought of Śrī Kṛṣṇa.
Modern man has struggled very hard to reach the moon, but he has not tried very hard to elevate himself spiritually. If one has fifty years of life ahead of him, he should engage that brief time in cultivating this practice of remembering the Supreme Personality of Godhead. This practice is the devotional process of:
śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam
arcanaṁ vandanaṁ dāsyaṁ sakhyam ātma-nivedanam
These nine processes, of which the easiest is śravaṇaṁ, hearing Bhagavad-gītā from the realized person, will turn one to the thought of the Supreme Being. This will lead to niścala, remembering the Supreme Lord, and will enable one, upon leaving the body, to attain a spiritual body which is just fit for association with the Supreme Lord.
The Lord further says:
abhyāsa-yoga-yuktena cetasā nānya-gāminā
paramaṁ puruṣaṁ divyaṁ yāti pārthānucintayan
"By practicing this remembering, without being deviated, thinking ever of the Supreme Godhead, one is sure to achieve the planet of the Divine, the Supreme Personality, O son of Kuntī." (Bg. 8.8)
This is not a very difficult process. However, one must learn it from an experienced person, from one who is already in the practice. The mind is always flying to this and that, but one must always practice concentrating the mind on the form of the Supreme Lord Śrī Kṛṣṇa or on the sound of His name. The mind is naturally restless, going hither and thither, but it can rest in the sound vibration of Kṛṣṇa. One must thus meditate on paramaṁ puruṣaṁ, the Supreme Person; and thus attain Him. The ways and the means for ultimate realization, ultimate attainment, are stated in the Bhagavad-gītā, and the doors of this knowledge are open for everyone. No one is barred out. All classes of men can approach the Lord by thinking of Him, for hearing and thinking of Him is possible for everyone.
The Lord further says:
māṁ hi pārtha vyapāśritya ye 'pi syuḥ pāpa-yonayaḥ
striyo vaiśyās tathā śūdrās te 'pi yānti parāṁ gatim
kiṁ punar brāhmaṇāḥ puṇyā bhaktā rājarṣayas tathā
anityam asukhaṁ lokam imaṁ prāpya bhajasva mām
"O son of Pṛthā, anyone who will take shelter in Me, whether a woman, or a merchant, or one born in a low family, can yet approach the supreme destination. How much greater then are the brāhmaṇas, the righteous, the devotees, and saintly kings! In this miserable world, these are fixed in devotional service to the Lord." (Bg. 9.32-33)
Human beings even in the lower statuses of life (a merchant, a woman or a laborer) can attain the Supreme. One does not need highly developed intelligence. The point is that anyone who accepts the principle of bhakti-yoga and accepts the Supreme Lord as the summum bonum of life, as the highest target, the ultimate goal, can approach the Lord in the spiritual sky. If one adopts the principles enunciated in Bhagavad-gītā, he can make his life perfect and make a perfect solution to all the problems of life which arise out of the transient nature of material existence. This is the sum and substance of the entire Bhagavad-gītā.
In conclusion, Bhagavad-gīta is a transcendental literature which one should read very carefully. It is capable of saving one from all fear.
nehābhikrama-nāśo 'sti pratyavāyo na vidyate
svalpam apy asya dharmasya trāyate mahato bhayāt
"In this endeavor there is no loss or diminution, and a little advancement on this path can protect one from the most dangerous type of fear." (Bg. 2.40) If one reads Bhagavad-gītā sincerely and seriously, then all of the reactions of his past misdeeds will not react upon him. In the last portion of Bhagavad-gītā, Lord Śrī Kṛṣṇa proclaims:
sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja
ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ
"Give up all varieties of religiousness, and just surrender unto Me; and in return I shall protect you from all sinful reactions. Therefore, you have nothing to fear." (Bg. 18.66) Thus the Lord takes all responsibility for one who surrenders unto Him, and He indemnifies all the reactions of sin.
One cleanses himself daily by taking a bath in water, but one who takes his bath only once in the sacred Ganges water of the Bhagavad-gītā cleanses away all the dirt of material life. Because Bhagavad-gītā is spoken by the Supreme Personality of Godhead, one need not read any other Vedic literature. One need only attentively and regularly hear and read Bhagavad-gītā. In the present age, mankind is so absorbed with mundane activities that it is not possible to read all of the Vedic literatures. But this is not necessary. This one book, Bhagavad-gītā, will suffice because it is the essence of all Vedic literatures and because it is spoken by the Supreme Personality of Godhead. It is said that one who drinks the water of the Ganges certainly gets salvation, but what to speak of one who drinks the waters of Bhagavad-gītā? Gītā is the very nectar of the Mahābhārata spoken by Viṣṇu Himself, for Lord Kṛṣṇa is the original Viṣṇu. It is nectar emanating from the mouth of the Supreme Personality of Godhead, and the Ganges is said to be emanating from the lotus feet of the Lord. Of course there is no difference between the mouth and the feet of the Supreme Lord, but in our position we can appreciate that the Bhagavad-gītā is even more important than the Ganges.
The Bhagavad-gītā is just like a cow, and Lord Kṛṣṇa, who is a cowherd boy, is milking this cow. The milk is the essence of the Vedas, and Arjuna is just like a calf. The wise men, the great sages and pure devotees, are to drink the nectarean milk of Bhagavad-gītā.
In this present day, man is very eager to have one scripture, one God, one religion, and one occupation. So let there be one common scripture for the whole world—Bhagavad-gītā. And let there be one God only for the whole world—Śrī Kṛṣṇa. And one mantra only—Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. And let there be one work only—the service of the Supreme Personality of Godhead.
THE DISCIPLIC SUCCESSION
Evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ. (Bhagavad-gīta, 4.2) This Bhagavad-gītā As It Is is received through this disciplic succession:
1) Kṛṣṇa, 2) Brahmā, 3) Nārada; 4) Vyāsa, 5) Madhva, 6) Padmanābha, 7) Nṛhari, 8) Mādhava, 9) Akṣobhya, 10) Jayatīrtha, 11) Jñānasindhu, 12) Dayānidhi, 13) Vidyānidhi, 14) Rājendra, 15) Jayadharma, 16) Puruṣottama, 17) Brahmaṇyatīrtha, 18) Vyāsatīrtha, 19) Lakṣmīpati, 20) Mādhavendra Purī, 21) Īśvara Purī, (Nityānanda, Advaita), 22) Lord Caitanya, 23) Rūpa(Svarūpa, Sanātana), 24) Raghunātha, Jīva, 25) Kṛṣṇadāsa, 26) Narottama, 27) Viśvanātha, 28) (Baladeva) Jagannātha, 29) Bhaktivinode, 30) Gaurakiśora, 31) Bhaktisiddhānta Sarasvatī, 32) His Divine Grace A.C. Bhaktivedanta Swami Prabhupāda.
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