Arjuna asks the practical question at the end of chapter fourteen. By what marks is the person who has gone beyond the three strands known, how do they behave, and how do they get past them?
The answer refuses to describe an achievement. Such a person does not hate illumination, activity or delusion when they are present, and does not long for them when they are absent. They sit like one indifferent, unshaken by the strands, aware that it is the strands that are turning and standing apart without wavering. They are the same in pleasure and pain, the same toward a clod of earth, a stone and gold, the same to the pleasant and the unpleasant, the same in praise and blame, in honour and dishonour, the same to friend and enemy, and they have given up every undertaking.
None of that is a power. There is nothing here that could be demonstrated or that would look impressive from outside, and the chapter deliberately closes off the reading in which transcending nature means gaining control over it. The strands continue to turn; what changes is that the person is no longer identified with the turning.
The chapter ends by naming the means, and it is the one the Gita always names: unswerving devotion. The one who serves God with an undeviating discipline of devotion, having gone beyond these strands, is fit to become the absolute. The final verse then says that Krishna is the foundation of the absolute, of the imperishable, of everlasting right order and of unfailing happiness, which quietly restates the relation the whole book has been building toward.