"Of course, when I say strength, I mean the strength of the intellect, Buddhibalam. For the world knows many varieties of balams: Dhanabalam, born of wealth; Vidyabalam, born of scholarship; Janabalam, coming from the consciousness that one has a large following; Manobalam, arising from one's determination, Dehabalam, which is just muscular force, etc. All these are to be considered as Mine for I am the Parameswara. Only, all forms of strength have to be free from Kama and Raga, desire and attachment. If Kama and Raga adhere, then it becomes bestial strength, not divine; it is Pasu-balam, not Pasu-pathi-balam."

"Kama means the desire to possess a thing which is so strong that even when there is no chance of securing it, the mind hankers for it. Raga is the feeling that a thing must be in one's possession, even though it is evident that it cannot be there long, for it is after all an evanescent thing. Ranjana is the root of the word, Raga. Ranjana indicates the capacity to give pleasure. Any form of strength that is polluted by either of these two cannot claim the dignity of divinity."

"Some forms of Balam attain height or depth, according to the status they are allotted by the owners. For example, riches. If riches reach a wicked man, they create vanity, pride, cruelty and contempt. If they are with a good man, they are directed along the paths of charity and good work. Physical strength is used by the wicked to injure others while the good use it to protect others from harm."

Another point has to be noted here. Krishna said that even Krodha (anger) and Lobha (greed) which are not opposed to Dharma are forms of expression of the divine. Therefore, why repeat it a thousand times; all feelings, all forms, all things and beings are born out of the Paraa and the A-paraa nature of the selfsame divine essence. But, to have higher feelings and emotions, one must accustom one self to see His form in the higher feelings, higher forms and higher beings. Still one must not get away with the idea that only the higher is divine and the lower is not. That is not correct; the objective world with all its Sathwic, Rajasic, Tamasic things, reactions, impulses - all originate in God. This conviction can grow in one and get firmly fixed only by reasoning it out and getting its truth affirmed.

The Lord Himself declared: "Arjuna! All this originated from Me, all this exists in Me, but I am not dependent on all this; remember; I am unattached to all this." Here, there are two points of view; the Jivi point of view and the Lord's point of view. The Jivi has the dual experience of good and bad, the Lord has no duality at all. When all is God, when God is the inner Atma in all, how can there be two, one good and another bad?