In the previous shlokas, Bhagavān taught Arjuna to recognize Him in the essential glory of different things.

He said He is the taste in water, radiance in the sun and moon, Oṃkāra in the Vedas, sound in space, humanness in human beings, pure fragrance in earth, heat in fire, life in all beings, tapas in tapasvīs, the eternal seed of all beings, intelligence in the intelligent, and tejas in the tejasvīs.

Now, in 7.11, Bhagavān continues the same teaching, but He introduces an important distinction.

He says, balaṃ balavatāṃ cāhaṃ kāma-rāga-vivarjitam — “And I am the strength of the strong, free from kāma and rāga.”

Balam means strength. Balavatām means of strong people. Strength can be physical, emotional, intellectual, moral, social, or spiritual. It may appear as physical power, endurance, influence, courage, capacity, leadership, self-control, or the ability to protect and serve.

But Bhagavān does not say, “I am all strength in every form.” He qualifies the statement: kāma-rāga-vivarjitam — free from kāma and rāga.

Kāma is desire for something not yet acquired. If an object is not yet mine and I long for it, that is kāma. Rāga is attachment to something already acquired. Once I possess something and cling to it as “mine,” that is rāga.

Both can pollute strength.

A strong person may use strength constructively or destructively. If strength is controlled by selfish desire, it becomes harmful. If strength is controlled by attachment, it becomes possessive. A person may use power to dominate, threaten, manipulate, exploit, or protect only “my people” and “my interests.” That strength is polluted by kāma and rāga.

This is why strength must be divided into two kinds.

One is dhārmic strength — constructive strength used for protection, service, duty, discipline, and upliftment. The other is adhārmic strength — destructive strength used for selfishness, violence, exploitation, domination, or ego-display.

Bhagavān says He is the pure strength: strength not backed by selfish desire, not bound by attachment, and not used for adharma.

Then the second line appears to introduce a puzzle.

Bhagavān says, dharmāviruddhaḥ bhūteṣu kāmaḥ asmi bharatarṣabha — “O Arjuna, I am the desire in beings that is not opposed to dharma.”

In the first line, desire seemed to be treated as something that can pollute strength. But in the second line, Bhagavān says, “I am desire.” How can both be true?

The answer is that desire also must be divided into two kinds.

There is adhārmic kāma [desire opposed to dharma]. This pulls a person down. It creates selfishness, addiction, greed, dishonesty, violence, jealousy, or neglect of duty. Such desire weakens inner growth.

There is also dhārmic kāma [desire not opposed to dharma]. This helps a person grow. Desire to do one’s duty is dhārmic. Desire to serve others is dhārmic. Desire to help society is dhārmic. Desire to study the Gītā is dhārmic. Desire for values is dhārmic. Desire for sādhana [spiritual practice] is dhārmic. Desire for mokṣa [liberation] is also dhārmic.

Even desire for wealth can be dhārmic if it is directed properly. If wealth is desired only for hoarding, showing off, indulgence, or selfish control, it becomes adhārmic. But if wealth is desired for sharing, supporting family dharmically, helping society, performing pañca-mahā-yajña [fivefold sacred duties], giving dānam [charity], and supporting noble activities, then that desire becomes dhārmic.

The chain is: wealth can support dharma; dharma contributes to citta-śuddhi [mental purification]; citta-śuddhi prepares the mind for jñānam [knowledge]; jñānam leads to mokṣa [liberation].

Therefore the teaching is subtle. Desire is not rejected wholesale. Strength is not rejected wholesale. Both must be purified and aligned with dharma.

A person without any desire will not begin spiritual life. The desire for mokṣa, the desire to learn, the desire to become disciplined, the desire to serve, and the desire to live by values are all necessary. But desire must not become selfish craving or binding attachment.

This shloka therefore teaches discrimination. Strength becomes Bhagavān’s manifestation when it is free from selfish desire and attachment. Desire becomes Bhagavān’s manifestation when it does not oppose dharma and when it promotes inner growth. The seeker must not suppress strength or desire blindly, but must purify them and place them in the service of dharma, citta-śuddhi, knowledge, and mokṣa.