गुणानेतानतीत्य त्रीन्देही देहसमुद्भवान्।जन्ममृत्युजरादुःखैर्विमुक्तोऽमृतमश्नुते॥
guṇān etān atītya trīn dehī deha-samudbhavānjanma-mṛtyu-jarā-duḥkhair vimukto ’mṛtam aśnute
Word by word
The verse says
Going beyond these three strands, which come with the body, one who has a body is freed from birth, from age, and from pain — and comes to what does not die.
In plain words
Deha-samudbhavān — arising along with the body.
The strands come as standard. They are not a fault anybody acquired.
And the freedom described is not from having them. It is from being under them.
Where you've felt this · in health
Your sister has a condition she will have for the rest of her life. Over about four years she learned to tell the difference between a bad day and a bad life. The condition has not changed at all. What changed is that a bad Tuesday stopped meaning anything about the next twenty years.
Going deeper
Going beyond the strands does not mean no longer having them, and the body-word in this verse is the evidence.
They arise with the body. As long as there is a body there will be clarity, drive and heaviness, taking their turns. Nothing in this chapter or anywhere else in the book suggests that a realised person stops having flat Fridays.
What changes is the relationship, and Arjuna's next question is exactly the right one to ask about that.
He is about to ask what such a person looks like, and the answer in verses 22 to 25 describes somebody who still experiences all three and is not moved by their arrival or departure. The strands continue. What stops is the business of being lifted and dropped by them, and of taking either as news.