Of the strong, I am the strength devoid of desire and attachment, and in (all) beings, I am the desire unopposed to Dharma, O Arjuna.
In simple words
Krishna says: "In strong people, I am the strength that is free from craving and selfishness. And in all beings, I am the desire that does not go against what is right."
Word-by-word meanings
बलम्strengthबलवताम्of the strongअस्मिam (I)कामरागविवर्जितम्devoid of desire and attachmentधर्माविरुद्धःunopposed to Dharmaभूतेषुin beingsकामःdesireअस्मिam (I)भरतर्षभO Lord of the Bharatas
Contemporary scholarly and practical interpretations for modern seekers.
Swami Sivananda
7.11 बलम् strength? बलवताम् of the strong? अस्मि am (I)? कामरागविवर्जितम् devoid of desire and attachment? धर्माविरुद्धः unopposed to Dharma? भूतेषु in beings? कामः desire? अस्मि am (I)? भरतर्षभ O Lord of the Bharatas.Commentary Kama Desire for those objects that come in contact with the senses.Raga attachment for those objects that come in contact with the senses.I am that strength which is necessary for the bare sustenance of the body. I am not the strength which generates desire and attachment for sensual objects as in the case of worldlyminded persons. I am the desire which is in accordance with the teachings of the scriptures or the code prescribing the duties of life. I am the desire for moderate eating and drinking? etc.? which are,necessary for the sustenance of the body and which help one in the practice of Yoga.
Swami Chinmayananda
This interpretation draws on a specific tradition and may not represent the view of any single school. For authoritative guidance within a specific tradition, seek a qualified teacher.
After presenting numerous examples to people of ordinary intellect and those of limited understanding, Lord Sri Krishna now, in this verse, offers instruction on the ultimate truth to that supremely wise person who possesses the capacity for subtle reflection upon the guidance given.
"I am the strength of the strong" — in this statement alone, compared to the examples cited before, no particular distinction appears evident. Yet when the word "strength" is qualified by the adjective provided, it acquires special significance. Ordinarily, when a person is possessed by desire and attachment, he appears to labor ceaselessly, expending his entire power to obtain the object of his longing. Without these two impelling tendencies — desire and attachment — we cannot even conceive of strength. Though on the surface desire and attachment may seem indistinguishable, Shankaracharya clarifies in his commentary: the longing for an unobtained object is desire, while attachment to an obtained object is called affection. Through these two tendencies of the mind, individuals, families, societies, and nations manifest their capacities. Strikes and riots, disturbances and wars — behind all these lie the impelling forces: desire and attachment. Sri Krishna declares: "I am the strength of the strong, free from desire and attachment." It is clear that here he speaks not of ordinary strength.
Unsatisfied with this statement alone, he continues: "Among all beings, I am the desire consonant with dharma." That which is the cause of a thing's existence is called its dharma. Human existence cannot be without the conscious atman; therefore, that is his true dharma or essential nature. In practice, those thoughts, feelings, and actions that do not contradict his divine nature fall within dharma. Those reflections and deeds through which one gains aid in recognizing one's true self are called dharma, while the opposite actions are called adharma, for they deepen one's forgetfulness of the self. Enslaved by these, a person degenerates and behaves like an animal.
Keeping this definition of dharma in mind, the meaning of this verse becomes clear. Desire consonant with dharma refers to that aspiration and capacity of the seeker through which he understands his weaknesses and endeavors to overcome them, climbing ever upward on the ladder of self-perfection. The Lord's teaching may be expressed thus: I am not the seeker himself, but the keen yearning for self-knowledge that dwells within him.
What, then, is the meaning of all the instruction and examples given thus far? Has the atman truly become bound by inert, conditioned limitations? How can a limited condition restrict the unlimited atman? To this question, the Lord replies: