Acharya Prashant provides a summary of the first chapter of the Shrimad Bhagavad Gita, titled 'Arjuna Vishad Yoga' (The Yoga of Arjuna's Grief). He explains that this chapter presents the fundamental problem that the subsequent seventeen chapters, through the words of Shri Krishna, will solve. The speaker contrasts the Bhagavad Gita with the Ashtavakra Gita, noting that the former begins with a problem, making it highly practical for ordinary people, while the latter starts with a pure inquiry from an already elevated seeker, King Janak. The problem, as presented in the first chapter, has four aspects. The first is Dhritarashtra's attachment (moha), revealed in the very first verse where he distinguishes between 'my sons' and 'the sons of Pandu'. This question is not a spiritual inquiry but a desire for a live broadcast of the bloody game he has orchestrated. The second aspect is Duryodhana's fear. Despite having a larger army, his fear distorts his perception, making him see the Pandava army as superior and his own as insufficient. He even asks for the protection of his invincible commander, Bhishma, which further displays his fear. The third aspect is the conflict between instinct (vritti) and thought (vichar). The speaker explains a hierarchy of the mind: action (karma) is the grossest level, above which is thought (vichar), then instinct (vritti), and finally the Self (Atma). A lower level cannot conquer a higher one. Attachment is an instinct, while the duty of a warrior (Kshatriya-dharma) is a thought. Therefore, the instinct of attachment will always overpower the thought of duty. The fourth aspect is the conflict between culture (sanskriti) and spirituality (adhyatma). To overcome a fundamental instinct like attachment, one cannot rely on mere thought or a sense of duty. It can only be conquered by something higher, which is the Atma (Self). This is why Shri Krishna's entire discourse is about Self-knowledge (Atma-gyan). The Gita is a guide to move from a state ruled by base instincts to the highest spiritual state. The speaker concludes by noting that inner sickness is not an external accident but a choice. The choice to be sick is made by a sick chooser, which is why the solution lies in transforming the self from its very core.