Bhagavad-gītā gives you an information, paras tasmāt tu bhāvo 'nyo 'vyakto 'vyaktāt sanātanaḥ (BG 8.20). Beyond this material world, which is subjected to these rules of six changes, there is another world, which is sanātana. Sanātana means which is eternal. So actually there is existence of an eternal nature, like this nature which you are experiencing. And that nature, transcendental nature . . . the whole Bhagavad-gītā scheme is to take you back to that transcendental nature. Because you are transcendental, you are eternal, you are blissful, you are full of knowledge. Now we are covered. Now you have to go back to that eternal world, which is full of knowledge, full of bliss. So we have to prepare in that way. That is the policy of the human life.
Kṛṣṇa says that vīta-rāga. Vīta-rāga. Vīta means one who has been able to give up this attachment. Rāga means the attachment of this material world. And bhaya, the or though, one who has developed this transcendental sense . . .
The impersonalist, their philosophy is that they want to merge into the impersonal existence of the Absolute Truth. They are afraid of the life of variegatedness. Because they have got a very bitter experience of this life of variegatedness, therefore they want to make a negation of this variegatedness and they want to turn themself into the impersonal feature. These things are there, vīta-rāga. So one has to give up this attachment and detachment also.
Vīta-rāga-bhaya and krodha. Krodha means there are other persons, who are neither impersonalist nor personalist; they are what are called more or less atheists. Atheist means they don't believe in any transcendental nature. Even they do not believe in the existence of the soul. They simply concern themself with this material body. Just like Buddha philosophy. Buddha philosophy does not accept the existence of the soul. Buddha philosophy says that this material body is a combination of matter. Now, as soon as the matter is dissolved, then the feelings of happiness and distress is gone.
But according to Bhagavad-gītā, the existence of soul is accepted in the Vedic literature. Just like after Lord Buddha, Śaṅkarācārya, Śaṅkarācārya came. He gave hint about the spiritual nature of the soul, and he said, brahma satyaṁ jagan mithyā:
"This matter is false and temporary, but spirit is eternal." And other ācāryas, just like Rāmānujācārya and Madhvācārya, they came after Śaṅkarācārya, and they established that in the spiritual world there is also life like this, but that is eternal, blissful and full of knowledge.
So here Kṛṣṇa also give us instruction that vīta-rāga-bhaya-krodhāḥ. There are persons who are too much attached to these material activities. They are called rāga. They are in the atmosphere of rāga. And there are persons who are atmosphere of fear: "Oh, again we have got to . . . a personal life?" They are afraid of personal life. They want to make impersonal everything. That is called bhaya. And the first, second . . . and the third is krodha. They do not believe in any philosophy. "Let us commit suicide. Let us annihilate all this material existence." So we have to surpass. We have to surpass these three stages of attachment and fearfulness and krodha, and anger. Just like somebody commits suicide. When he is disgusted with this life, he commits suicide. That is called krodha, by anger. So we have to surpass all these stages.