The Bhagavad Gitā is a conversation between Arjuna and Bhagavān Krishna. Arjuna’s doubts, questions, and emotional struggles are met with Krishna’s teachings and wisdom.

The basic problem for every human being irrespective of the caste, religion, region and race, although each may have a different way in which it gets expressed, is the same and it is called Samsāra.

According to the Gitā, saṁsāra-bhava-roga, can only be removed by understanding our problems first and then only the solution will be understandable. If we don’t understand our problem or don’t accept our problem, then we will not value or accept the solution.

Gitā gives us answers to all our problems in life. It makes us emotionally strong and prepares us to face the life.
We should understand the teachings of Gitā when we are psychologically strong and make use of those teachings when and where they are required in our life.

Mahrishi Vyās has presented the problems of Arjuna arising from the combination of 3 factors :

Rāga – attachment (Emotional-Conditional attachment),

Shoka – sorrow (Caused by the conditional attachment),

Moha – Confusion or delusion (Caused by the extreme Sorrow created by attachment )

In Bhagavad Gitā , Rāga : The Emotional attachment is connected with the Samsāra. This attachment is usually kept with some kind of return from that person. It is an act of selfishness which always seeks some thing in return from another person.

There are two types of attachment one person can have for another, Love (selfless) and Rāga (selfish). Our śāstram glorifies true Love as an act of being selfless and unconditional. Love does not seek anything in return, it’s all about sacrificing.
But śāstram discourages Rāga as it is selfish and is expressed expecting something in return.

Rāga is attachment or liking toward objects, people, results.

When attachment is obstructed or lost, it produces śoka (sorrow).

Sorrow clouds proper thinking and leads to moha (delusion/confusion).

Moha again strengthens rāga, because a deluded mind clings even more strongly.

Thus, the three feed one another and keep the jīva trapped in saṁsāra-cakram, the endless rotation of birth, action, desire, sorrow, and rebirth.

The guru is important because he protects the seeker from misunderstanding and shows the proper meaning of the śāstra, guiding the disciple safely toward moksha.

First came Sāma (samadhanam) – the Pandavas accepted the unfair 13-year exile to keep peace.
Next came Dāna (compromise) – Krishna asked for just five villages, offering a major compromise.
Then came Bheda (diplomacy) – such as Kunti revealing Karna’s true birth to soften his stand.

Only when all three methods failed did Krishna finally allow Daṇḍa (war) to uphold dharma

Sanjaya was blessed by Maharishi Vedavyāsa with divya-dṛṣṭi (divine vision).
Because of this gift, he could:

See and hear the Kurukshetra war exactly as it happened, even from a distance.

Report every detail—movements, conversations, strategies—to King Dhritarashtra, who was blind and could not witness the war himself.

Although Maharishi Vedavyāsa gave divya-dṛṣṭi to Sanjaya before the war, Dhritarashtra did not ask for a report immediately.

Only after 10 days, when Bhīṣma fell, he became anxious and asked Sanjaya what was happening in the battle.

At that point, Sanjaya began narrating everything from Day 1.