im·mi·nen·cy, antaryamin or tanmatra of Lord

In the next four verses LORD explains his imminence as follows

रसोऽहमप्सु कौन्तेय प्रभास्मि शशिसूर्ययोः।
प्रणवः सर्ववेदेषु शब्दः खे पौरुषं नृषु।।7.8।।

पुण्यो गन्धः पृथिव्यां च तेजश्चास्मि विभावसौ।
जीवनं सर्वभूतेषु तपश्चास्मि तपस्विषु।।7.9।।

बीजं मां सर्वभूतानां विद्धि पार्थ सनातनम्।
बुद्धिर्बुद्धिमतामस्मि तेजस्तेजस्विनामहम्।।7.10।।

बलं बलवतामस्मि कामरागविवर्जितम्।
धर्माविरुद्धो भूतेषु कामोऽस्मि भरतर्षभ।।7.11।।

rasha aham apsu
....
....
bhuteshu (dharma a-viruddha) kaamaha asmi

I am the fluidity of liquid; I am the light of light giving things (sun and moon); I am the "pranava" in all vedas; I am the sound in the space; I am the manliness in men; I am the fragrance of the earth; I am the effulgence of effulgent things; I am the life of all living beings; I am the austerity of tapasvis; I am intelligence of intelligent; I am the seed eternal; I am the power of the powerful (before it is qualified as attraction or repulsion); I am the desire (the basic will power) in the beings that is not contradicting the DHARMA.

SO, lord is the antaryami of everything.... He dwells in everything as the UNIVERSAL tanmatra. But you can't qualify him as a particular and identify as "this"... He is always THAT (tat + maatra = tanmatra)!!

When a specific musical note emerges from an instrument like Veena, it emerges in the universal of Veena Naada. Every note emerging from the Veena is Veena Nada but each note is named as sa, ri, ga, ma, pa, da, ni. Without the UNIVERSAL Veena Naada, there is no sa, ri .... etc., but the Veena Naada always manifests as one of the particulars as sa, ri, ga etc.,

In this example the "Veena Naada" is the Universal in which all the notes emerge from and merge back into. That is what LORD declares in this set of four verses. He is the Universal "seed eternal" (beejam sanatanam) of everything here.