Exceeding three times does not mean stopping the action.

"Go beyond the three gunas" means to detach from pleasure and attachment to the means of obtaining it, which arise from sattva, rajas, and tamas. The annotation explains that this does not mean abandoning all activities, but rather letting go of identification with the body and actions, as well as their results, attractions, and desires.

Transcending duality such as joy and suffering, one detaches from the worry of obtaining what is desired or protecting what has been obtained. Furthermore, focusing on eternal existence, controlling the mind and senses. The path beyond the three gunas involves demonstrating detachment in everyday actions and establishing oneself in equanimity.

Japanese Translation from the Geeta Press Edition - Chapter 2, Section 45: "Transcending Three Gunas and Standing on the Basis of Equality"

Sanskrit original text

त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन ।
निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान् ॥ ४५ ॥

Romanization

trai-guṇya-viṣayā vedā nistrai-guṇyo bhavārjuna |
nirdvandvo nitya-sattva-stho niryoga-kṣema ātmavān || 45 ||

The Vedas discuss things that arise from the three gunas of Prakriti, namely sensory pleasures and the means to obtain those pleasures. Arjuna, be indifferent to these pleasures and their means. Transcend the duality of opposites such as joy and suffering. Establish yourself in eternal existence, which is God. Do not allow your mind to be troubled by fulfilling desires or protecting what you have already obtained. And cultivate a controlled mind.

(45)

Sattva, Rajas, and Tamas are the three Gunas of Prakriti. What unfolds from these three Gunas is called Traiguṇya. Therefore, Traiguṇya includes all objects in this world that contribute to pleasure and prosperity, as well as all actions that lead to them.

In this section, the Vedas are described as such because a large part of the Vedas deals with rituals that satisfy worldly desires, namely karma-kanda.

To be completely free from attraction, attachment, and desire towards all activities that take the form of worldly pleasures and enjoyments in this life and future lives, and towards everything that leads to such pleasures. This is what it means to attain Nistraiguṇya. Here, Nistraiguṇya does not mean completely abandoning all activity. Because for humans, it is impossible to completely abandon action and the objects of the world (III.5).

The body that I possess is also a manifestation of the three guṇas, and it cannot be abandoned.

Therefore, becoming Nistraiguṇya means abandoning identification with the body and its activities, as well as all pleasures derived from those activities.

In other words, it refers to a state of being that transcends the influence of the three guṇas and their manifestations.

Joy and suffering, gaining and losing, good reputation and bad reputation, honor and dishonor, desirable situations and undesirable situations. These mutually opposed states or emotions are called "pairs of opposites." Arjuna is advised to maintain equanimity when facing them, not being swayed by joy or sorrow, attraction or repulsion. This means transcending the pairs of opposites.

Only God, who embodies truth, knowledge, and bliss, exists eternally. God is the only reality. Therefore, constantly meditating on this eternal, immortal, and omniscient supreme being and becoming inseparable from that Being establishes one in eternal existence.

The text describes this state with the word Nityasattvasthaḥ. This can also be interpreted as "being constantly established in Sattva-guna." However, the first interpretation mentioned above conveys a better and more comprehensive meaning. Because the accomplishment of Karma Yoga lies beyond all the influences of the gunas, and it is about realizing God.

Acquiring what has not been obtained is called Yoga, and preserving what has already been obtained is called Kṣema. Even after abandoning desires for worldly pleasures, the desire for Yogakṣema, which is to maintain at least the body, remains. Therefore, in this passage, Arjuna is instructed to become Niryogakṣema, and even that desire is being urged him to abandon. In other words, he is asked to completely detach from all attachments and possessions, and not to allow his mind to be troubled by the ownership or preservation of any object.

In this section, the word "Ātmavān" includes the term "Ātmā," which refers to the mind connected with sensations.

A person cannot be called "Ātmavān" unless their mind, intellect, and senses are completely controlled; that is, unless they behave as friends and do not continue to oppose him.

Therefore, only those who have fully trained and disciplined their own mind, intellect, and senses are qualified to be called "Ātmavān," which means one who owns oneself.

A practitioner whose mind, intellect, senses, and body are not sufficiently controlled will find it very difficult to practice yoga. Conversely, one who has control over them can easily attain this yoga (VI.36). Therefore, in this verse, the Lord is advising Arjuna to completely control his mind, senses, and body and become "Ātmavān."