B.G 7.11

बलं बलवतामस्मि कामरागविवर्जितम्। धर्माविरुद्धो भूतेषु कामोऽस्मि भरतर्षभ ॥११॥

balaṁ balavatāmasmi kāmarāgavivarjitam। dharmāviruddho bhūteṣu kāmo'smi bharatarṣabha ॥11॥

[बलं बलवताम् अस्मि काम राग विवर्जितम्। धर्म अविरुद्धो भूतेषु कामः अस्मि भरतर्षभ॥
बलम् (balam) - Strength; बलवताम् (balavatām) - Of the strong ones; अस्मि (asmi) - I am; कामरागविवर्जितम् (kāmarāgavivarjitam) - Devoid of desire and attachment; धर्म-अविरुद्धः (dharma-aviruddhaḥ) - Not opposed to dharma (righteousness); भूतेषु (bhūteṣu) - In all beings; कामः (kāmaḥ) - Desire; अस्मि (asmi) - I am; भरतर्षभ (bharatarṣabha) - O best of the Bharatas (Arjuna);]

I am the strength of the strong, free from desire and attachment. O best of the Bharatas, I am the desire in beings that is not contrary to righteousness (dharma).

Gīta Tātparya 7.11

A testimonial is provided elaborating how the lord is established in everyone as the strength, 'bala' , that is not opposed to 'dharma' .

नित्यपूर्णबलत्वात्तु बलम् कामविवर्जितः। अराजसबलश्चैव स्थानेभोऽन्येष्वयोजनात्॥

nityapūrṇabalatvāttu balam kāmavivarjitaḥ। arājasabalaścaiva sthānebho'nyeṣvayojanāt॥

[नित्य-पूर्ण-बलत्वात् (nitya-pūrṇa-balatvāt) - Due to eternal and complete strength; तु (tu) - But; बलम् (balam) - Strength; काम-विवर्जितः (kāma-vivarjitaḥ) - Devoid of desire; अ-राजस-बलः (a-rājasa-balaḥ) - Strength that is without passion (rajas); च (ca) - And; एव (eva) - Indeed; स्थानेभ्यः (sthānebhyaḥ) - From the proper places; अन्येषु (anyeṣu) - In other (places); अ-योजनात् (a-yojanāt) - Due to lack of proper application;]

Himself being that strength which is eternal, complete, and devoid of desire is called 'bala' , i.e. strength. It is strength without passion, and indeed, its application is proper in the right places, but not in others.

एतादृशबलात्माऽसौ बलिनां बलदः स्वयम्। वेति पूर्णत्ववाची स्यात् तद्रतेः बलमुच्यते॥

etādr̥śabalātmā'sau balināṁ baladaḥ svayam। veti pūrṇatvavācī syāt tadrateḥ balamucyate॥

[एतादृश-बल-आत्मा (etādṛśa-bala-ātmā) - One whose nature is of such strength; असौ (asau) - He (that person); बलिनाम् (balinām) - Of the strong ones; बलदः (baladaḥ) - The giver of strength; स्वयम् (svayam) - Himself; वे (veti) - Knows; पूर्णत्व-वाची (pūrṇatva-vācī) - The one who speaks/comprehends fullness/completeness; स्यात् (syāt) - May be; तत्-रतेः (tat-rateḥ) - Of that attachment/desire; बलम् (balam) - Strength; उच्यते (ucyate) - Is called;]

He, whose nature is of such strength, is the giver of strength to the strong. He himself alone knows the expression of such strength in fullness, and thus he is called 'bala', the strength.

प्रायो हि कामिता अर्था धर्मं हन्युर्हरिः पुनः। न धर्महानिकृत् किन्तु कामितो धर्मवृद्धिकृत्॥

prāyo hi kāmitā arthā dharmaṁ hanyurhariḥ punaḥ। na dharmahānikr̥t kintu kāmito dharmavr̥ddhikr̥t॥

[प्रायः (prāyaḥ) - Generally; हि (hi) - Indeed; कामिताः (kāmitāḥ) - Desired; अर्थाः (arthāḥ) - Objects (of desire), wealth; धर्मम् (dharmam) - Righteousness, dharma; हन्युः (hanyuḥ) - Destroy (may destroy); हरिः (hariḥ) - Lord Hari (Vishnu); पुनः (punaḥ) - Again; न (na) - Not; धर्म-हानिकृत् (dharma-hānikṛt) - One who causes the destruction of dharma; किन्तु (kintu) - But; कामितः (kāmitaḥ) - Desired (when desired); धर्म-वृद्धिकृत् (dharma-vṛddhikṛt) - One who causes the growth of dharma;]

Generally, desired objects or wealth indeed may destroy righteousness (dharma), but Lord Hari (Vishnu) is not the destroyer of dharma. On the contrary, when desired, He causes the growth of dharma.

धर्माविरुद्धकामोऽतो विष्णुर्भूतेषु संस्थितः। एवं स सर्वतश्चान्यः स्वतन्त्रश्चैव सर्वगः। व्यवस्थयैव सर्वेषां सर्वदा सर्वदः प्रभुः ॥११॥

dharmāviruddhakāmo'to viṣṇurbhūteṣu saṁsthitaḥ। evaṁ sa sarvataścānyaḥ svatantraścaiva sarvagaḥ। vyavasthayaiva sarveṣāṁ sarvadā sarvadaḥ prabhuḥ ॥11॥

[धर्म-अविरुद्ध-कामः (dharma-aviruddha-kāmaḥ) - Desire not opposed to dharma; अतः (ataḥ) - Therefore; विष्णुः (viṣṇuḥ) - Vishnu; भूतेषु (bhūteṣu) - In all beings; संस्थितः (saṁsthitaḥ) - Established; एवम् (evam) - Thus; सः (saḥ) - He; सर्वतः (sarvataḥ) - From all sides, in all respects; च (ca) - And; अन्यः (anyaḥ) - Another, different; स्वतन्त्रः (svatantraḥ) - Independent; च (ca) - And; एव (eva) - Indeed; सर्वगः (sarvagaḥ) - All-pervading; व्यवस्थया (vyavasthayā) - Through order, arrangement; एव (eva) - Indeed; सर्वेषां (sarveṣām) - Of all; सर्वदा (sarvadā) - Always; सर्वदः (sarvadaḥ) - The giver of all; प्रभुः (prabhuḥ) - The Lord;]

Desire not opposed to dharma is therefore established in all beings as Vishnu. Thus, He is all-pervading and yet different, independent and indeed ever-present. Through proper arrangement, the Lord always remains the giver of everything to all.