आयुधानामहं वज्रं धेनूनामस्मि कामधुक्।प्रजनश्चास्मि कन्दर्पः सर्पाणामस्मि वासुकिः॥
āyudhānām ahaṃ vajraṃ dhenūnām asmi kāmadhukprajanaś cāsmi kandarpaḥ sarpāṇām asmi vāsukiḥ
Word by word
The verse says
Among weapons I am the thunderbolt. Among cows, the one that grants wishes. I am the god of love, by whom beings are begotten — and among serpents, Vāsuki.
In plain words
Kandarpa — desire itself, the god of love.
This is the second time in four chapters that wanting has been named as divine rather than as the problem.
Chapter 7 added a condition: desire that does not run against what is right. The condition is not repeated here, but it has not been withdrawn.
Where you've felt this · in relationships
Two people who have been married thirty years still reach for each other's hand crossing a road, without either of them noticing they have done it. Nothing about that is a lapse in discipline. Whatever has kept them together for thirty years is made of the same stuff that got them together in the first place.
Going deeper
Procreative desire is named as a divine power in a book often read as recommending its suppression, and the tension is worth being honest about.
The Gita does warn repeatedly about kāma — craving — as a source of bondage. Chapter 3 calls it the enemy. But Chapter 7 said that desire not opposed to dharma is Krishna himself, and this verse names the god of love among the glories without qualification.
Both statements are in the book and the difference between them is what the desire is attached to, not whether desire exists.
What this rules out is the reading that treats wanting as such as spiritual failure. The force that makes people seek each other out is listed here among thunderbolts and wish-granting cows, as a power, which it plainly is. What you do with a power is a separate question from whether having it is a fault.