FolioCorpusBhagavad-gītā

Bhagavad-gītā 5.29

भोक्तारं यज्ञतपसां सर्वलोकमहेश्वरम् । सुहृदं सर्वभूतानां ज्ञात्वा मां शान्तिमृच्छति ॥ २९ ॥
bhoktāraṁ yajña-tapasāṁ
[bhoktaaram yajna-tapasaam]
sarva-loka-maheśvaram
[sarva-loka-maheshvaram]
suhṛdaṁ sarva-bhūtānāṁ
[suhridam sarva-bhootaanaam]
jñātvā māṁ śāntim ṛcchati
[jnaatvaa maam shaantim richchati]
Word-for-word
bhoktāram — the beneficiary yajña — of sacrifices tapasām — and penances and austerities sarva - loka — of all planets and the demigods thereof mahā - īśvaram — the Supreme Lord su - hṛdam — the benefactor sarva — of all bhūtānām — the living entities jñātvā — thus knowing mām — Me (Lord Kṛṣṇa) śāntim — relief from material pangs ṛcchati — one achieves .
Blended reading (Sanskrit + English inline)
bhoktāraṁ yajña-tapasāṁ
bhoktāram
the beneficiary
yajña
of sacrifices
tapasām
and penances and austerities
sarva-loka-maheśvaram
sarva - loka
of all planets and the demigods thereof
mahā - īśvaram
the Supreme Lord
suhṛdaṁ sarva-bhūtānāṁ
su - hṛdam
the benefactor
sarva
of all
bhūtānām
the living entities
jñātvā māṁ śāntim ṛcchati
jñātvā
thus knowing
mām
Me (Lord Kṛṣṇa)
śāntim
relief from material pangs
ṛcchati
one achieves .
Important Words
  • bhoktāram — the beneficiary
    From √bhuj — 'to enjoy, to eat.' Kṛṣṇa is the bhoktṛ, the enjoyer. Every offering ultimately reaches Him. The verse establishes the metaphysical economy: only one party in the universe is fundamentally an enjoyer; all others are servers.
  • yajña-tapasām — of sacrifices and austerities
    Yajña — sacrifice. Tapas — austerity. Together they name the entire range of religious effort. Kṛṣṇa claims the fruits of all of it, not just the formally Vaiṣṇava acts. The Gītā's catholicity is striking — every yajña and tapas is His.
  • mahā-īśvaram — the Supreme Lord
    Mahā — great. Īśvara — controller, from √īś. Not just lord, but the controller of all the local lords. Each demigod is an īśvara in his own domain; Kṛṣṇa is the mahā-īśvara above them all. The compound is a doctrinal statement about hierarchy.
  • su-hṛdam — the benefactor
    Su — good. Hṛd — heart. 'Good-hearted-one.' Prabhupāda translates as benefactor, but the literal force is 'one whose heart is good toward all.' Kṛṣṇa's relationship to beings is not merely lordship but heart-friendship. This third term softens the first two.
  • śāntim ṛcchati — one achieves peace
    Ṛcchati — 'goes to, reaches.' From √ṛ. The peace is reached, not earned. Recognition of the threefold truth produces peace automatically — there is no further work after the recognition. The chapter that opened with Arjuna's question closes on this single attainment: peace.
A person in full consciousness of Me, knowing Me to be the ultimate beneficiary of all sacrifices and austerities, the Supreme Lord of all planets and demigods, and the benefactor and well-wisher of all living entities, attains peace from the pangs of material miseries.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
After a chapter on impersonal Brahman-nirvāṇa, Kṛṣṇa pivots: peace comes from knowing Me as enjoyer of all yajña and tapas, great Lord of all worlds, and friend of all beings. Three relations — beneficiary, sovereign, friend — together unlock śānti.
Further notes (विवरण · Vivaraṇa)
A pivotal bhakti seed-verse: 'mām' (Me) replaces the impersonal Brahman of 5.24–26. Bhoktāram retroactively reframes all karma-yoga of the chapter as offering. Suhṛdam introduces a relational warmth absent from earlier brahma-vāda. Together with 9.27, this verse will become a touchstone for the bhakti tradition. Cross-ref 7.7, 9.18, 18.65.
Prose order (अन्वय · Anvaya)
माम् यज्ञ-तपसाम् भोक्तारम् सर्व-लोक-महा-ईश्वरम् सर्व-भूतानाम् सुहृदम् ज्ञात्वा (साधकः) शान्तिम् ऋच्छति ।
mām yajña-tapasām bhoktāram sarva-loka-mahā-īśvaram sarva-bhūtānām suhṛdam jñātvā (sādhakaḥ) śāntim ṛcchati |
Knowing Me — the enjoyer of sacrifices and austerities, the great Lord of all worlds, the friend of all beings — (the seeker) attains peace.
Word split (पदच्छेद · Padaccheda)
भोक्तारम् यज्ञ-तपसाम् सर्व-लोक-महा-ईश्वरम् । सुहृदम् सर्व-भूतानाम् ज्ञात्वा माम् शान्तिम् ऋच्छति ॥
bhoktāram yajña-tapasām sarva-loka-mahā-īśvaram | suhṛdam sarva-bhūtānām jñātvā mām śāntim ṛcchati ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
भोक्तारम् bhoktāram भोक्तृ (m.) acc.sg. (accusative singular) the enjoyer
यज्ञ-तपसाम् yajña-tapasām यज्ञ (m.) + तपस् (n.) gen.pl. (genitive plural), dvandva cpd. (compound) of sacrifices and austerities
सर्व-लोक-महा-ईश्वरम् sarva-loka-mahā-īśvaram सर्व + लोक + महत् + ईश्वर (m.) acc.sg. (accusative singular), karmadhāraya/tatpuruṣa cpd. (compound) the great Lord of all worlds
सुहृदम् suhṛdam सुहृद् (m.) acc.sg. (accusative singular) the good-hearted friend
सर्व-भूतानाम् sarva-bhūtānām सर्व + भूत (n.) gen.pl. (genitive plural), karmadhāraya of all beings
ज्ञात्वा jñātvā √ज्ञा abs. (absolutive) having known
माम् mām अस्मद् (pron. (pronoun)) acc.sg. (accusative singular) Me
शान्तिम् śāntim शान्ति (f.) acc.sg. (accusative singular) peace
ऋच्छति ṛcchati √ऋ pres. (present) 3sg.par. (parasmaipada / active voice) attains, reaches
Purport

The conditioned souls within the clutches of the illusory energy are all anxious to attain peace in the material world. But they do not know the formula for peace, which is explained in this part of the Bhagavad-gītā. The greatest peace formula is simply this: Lord Kṛṣṇa is the beneficiary in all human activities. Men should offer everything to the transcendental service of the Lord because He is the proprietor of all planets and the demigods thereon. No one is greater than He. He is greater than the greatest of the demigods, Lord Śiva and Lord Brahmā. In the Vedas ( Śvetāśvatara Upaniṣad 6.7) the Supreme Lord is described as tam īśvarāṇāṁ paramaṁ maheśvaraṁ. Under the spell of illusion, living entities are trying to be lords of all they survey, but actually they are dominated by the material energy of the Lord. The Lord is the master of material nature, and the conditioned souls are under the stringent rules of material nature. Unless one understands these bare facts, it is not possible to achieve peace in the world either individually or collectively. This is the sense of Kṛṣṇa consciousness: Lord Kṛṣṇa is the supreme predominator, and all living entities, including the great demigods, are His subordinates. One can attain perfect peace only in complete Kṛṣṇa consciousness. This Fifth Chapter is a practical explanation of Kṛṣṇa consciousness, generally known as karma-yoga. The question of mental speculation as to how karma-yoga can give liberation is answered herewith. To work in Kṛṣṇa consciousness is to work with the complete knowledge of the Lord as the predominator. Such work is not different from transcendental knowledge. Direct Kṛṣṇa consciousness is bhakti-yoga, and jñāna-yoga is a path leading to bhakti-yoga. Kṛṣṇa consciousness means to work in full knowledge of one’s relationship with the Supreme Absolute, and the perfection of this consciousness is full knowledge of Kṛṣṇa, or the Supreme Personality of Godhead. A pure soul is the eternal servant of God as His fragmental part and parcel. He comes into contact with māyā (illusion) due to the desire to lord it over māyā, and that is the cause of his many sufferings. As long as he is in contact with matter, he has to execute work in terms of material necessities. Kṛṣṇa consciousness, however, brings one into spiritual life even while one is within the jurisdiction of matter, for it is an arousing of spiritual existence by practice in the material world. The more one is advanced, the more he is freed from the clutches of matter. The Lord is not partial toward anyone. Everything depends on one’s practical performance of duties in Kṛṣṇa consciousness, which helps one control the senses in every respect and conquer the influence of desire and anger. And one who stands fast in Kṛṣṇa consciousness, controlling the abovementioned passions, remains factually in the transcendental stage, or brahma-nirvāṇa. The eightfold yoga mysticism is automatically practiced in Kṛṣṇa consciousness because the ultimate purpose is served. There is a gradual process of elevation in the practice of yama, niyama, āsana, prāṇāyāma, pratyāhāra, dhāraṇā, dhyāna and samādhi. But these only preface perfection by devotional service, which alone can award peace to the human being. It is the highest perfection of life. Thus end the Bhaktivedanta Purports to the Fifth Chapter of the Śrīmad Bhagavad-gītā in the matter of Karma-yoga, or Action in Kṛṣṇa Consciousness.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
29. Knowing Me who am the object of worship of the karmīs and jñānīs who do sacrifice and penance, the object of worship of the yogīs as Paramātmā, and the object of worship of the devotees— the friend of all living entities by giving instructions on bhakti— this aṣṭāṅga-yogī attains liberation.
Commentary

This verse explains that yogīs who act in this way, by obtaining knowledge of Paramātmā through bhakti, like the jñānīs, attain liberation. I am the guardian (bhoktāram) of the yajña of the karma-yogīs and the austerities (tapasām) of the jñānīs. That means that I am the object of worship of the karma-yogīs and jñānīs. I am the great controller of all people (sarva-loka-maheśvaram), the Paramātmā: the object of worship of the aṣṭāṅga-yogīs. I am the friend of all entities: I am the person who gives benefit to all living entities by instructions about bhakti, through the medium of My devotees, out of My mercy. I am the object of worship for the devotees. One cannot attain realization of Me, who am beyond the modes, by sattva-guṇa-jñāna. I have said that I am attainable only by bhakti: bhaktyāham ekayā grahyaḥ. In the same way, the yogī, only by bhakti which is beyond the modes, by realizing Me as Paramātmā (jñātvā mām), the object of his worship, attains liberation (śāntim). This chapter explains that the jñānī and the yogī, by niṣkāma-karma-yoga, attain liberation, after realizing both ātmā and Paramātmā. Thus ends the commentary on the fifth chapter of the Gītā for the joy of the devotees, through the mercy of the ācāryas.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
29. Knowing Me as the protector of sacrifice and austerities, the master of all controllers, and the protector of all living beings, he attains liberation.
Commentary

This verse explains that such a person, situated in samādhi, having accomplished a vision of his own ātmā, and then worshipping paramātmā, becomes liberated. That paramātmā is the guardian of yajña and tapas (bhoktāram). He is the great lord (maheśvaram) of all beings, even of Brahmā and Śiva (sarva loka), for as the śruti says tam īśvarāṇāṁ paramaṁ maheśvaraṁ: He is the great, supreme master of all controllers. (Śvetāśvatara Upaniṣad 6.7) He is the unprejudiced assister of all beings (suhrḍam sarva bhūtānām). Knowing Me as such, realizing Me as the object of worship with those qualities, the person attains the cessation of saṁsāra (śantim). Satisfying the lord of all beings and the benefactor of all beings indeed brings about happiness. By niṣkāma karma yoga, the most prominent yoga, which has within it jñāna, the saniṣtha attains liberation. This is the meaning of the fifth chapter. Chapter 6

Bhūrijana Dāsa Gauḍīya
Commentary

'Jnatva‑mam' ‑ here is the knowledge, what is to be known. It is not just that we are not our body, but knowledge of Krsna who is these three things: beneficiary, master, and friend. That brings real peace, because it brings liberation. Let us see these things that Krsna listed: 'Bhoktaram' ‑ "I am the enjoyer of 'jnana' and 'tapah'". In the 3rd Chapter so much was talked about sacrifices (yajna); in the 4th Chapter, Section D (describing the different 'tapasyas' and mystic yogas,'yajnas' resulting in transcendental knowledge). Here Krsna is saying that He is the enjoyer of all yajnas and tapasyas. The result of those yajnas and tapasyas is just to please Krsna. Then, 'sarva‑loka mahesvaram' ‑ The Supreme Lord of all the planets and all the demigods. Because one is worshiping the demigods through the yajnas. But Krsna says:"I am the Lord of the demigods and their planets, so it is Me whom the yajnas are directed to." And, 'suhrdam sarva‑bhutanam' ‑ "I am the well‑wishing friend of all living entities". And how? (1) He is the Lord in the heart, travelling with the living entities at all times, and, (2) through His devotees. Even though, here it is related with the Supersoul, we understand that ultimately is related with Krsna Himself.

THUS ENDS THE STUDY OF CHAPTER FIVE.

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study Key verse
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

Tells Arjuna how he can remain peaceful on, of all places, a battlefield only by understanding

Krishna’s supremacy and act accordingly

GREATEST PEACE FORMULA

Lord Krishna is:

1. Bhoktaram yajna-tapasam – Beneficiary of all sacrifices and penances

Offer everything in the Transcendental Service of the Lord

2. Sarva-loka-mahesvaram – Supreme Proprietor of all planets and demigods

No one is greater than Him; Greater than greatest demigods
Ref. Svetasvatara Upanishad 6.7: Krishna is the Supreme Isvara
The living entity is under illusion in trying to lord over material nature – but is dominated by the material energy

3. Suhrdam sarva-bhutanam – Benefactor and well wisher of all living entities

END OF CHAPTER 5 
Focus of Learning

(a) Fifth Chapter is a practical application of Krishna consciousness, generally known as Karma-yoga.

It thoroughly explains how karma-yoga can give liberation

(b) Karma-yoga as “Action in full knowledge”

To work in Krishna consciousness means to work in full knowledge of Lord as the predominator
Such work is non-different from transcendental knowledge
Direct Krishna consciousness is bhakti-yoga and jnana-yoga is a path leading to bhakti-yoga

(c) Position of living entity as eternal servant

Pure soul is the eternal servant of God as fragmental part and parcel
Cause of his suffering – contact with maya (illusion due to desire to Lord it over)

(d) Krishna consciousness – An arousing of a spiritual experience in the material world

One has to execute work in terms of material necessities as long as one is in contact with matter
However Krishna consciousness brings one into spiritual life while one is in the jurisdiction of matter

(e) Lord is not partial to anyone but reciprocates according to your approach

The more one is advanced, the more one is free from the clutches of maya
Everything depends on one’s practical performance of duties in Krishna consciousness
These duties help one control the senses and conquer the influence of desire and anger
To stand fast in Krishna consciousness and controlling the above mentioned passions, one remains in transcendental stage or Brahma-nirvana

(f) Astanga-yoga is automatically practiced in Krishna consciousness because the ultimate purpose

is served

Astanga-yoga is a process of gradual elevation by eight steps
These eight steps only preface perfection by devotional service

(g) The highest perfection of life – Only devotional service can award peace to the human being

Bhagavad Gita Notes

CHAPTER 5 Appendix

Selected Texts extracted from “Surrender unto Me”

Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
5.29 Rcchati, one attains; santim, Peace, complete cessation of transmigration; jnatva, by knowing; mam, Me who am Narayana; who, as the sarva-loka-mahesvaram, great Lord of all the worlds; am the bhoktaram, enjoyer (of the fruits); yajna-tapasam, of sacrifices and austerities, as the performer and the Deity of the sacrifices and austerities (respectively); (and) who am the suhrdam, friend; sarva-bhutanam, of all creatures-who am the Benefactor of all without consideration of return, who exist in the heart of all beings, who am the dispenser of the results of all works, who am the Witness of all perceptions.
Śrī Rāmānujācārya Classical
Translation
5.29 Knowing Me as the enjoyer of all sacrifices and austerities, as the Supreme Lord of all the worlds, and as the Friend of every being, he attains peace, i.e., wins happiness even while performing Karma Yoga. 'Him who is the Supreme Lord of all worlds' means 'Him who is the Lord of all the lords of the worlds.' For the Sruti says: 'Him who is the supreme mighty Lord of lords' (Sve. U., 6.7). The meaning is that knowing Me as the Supreme Lord of all the worlds and the 'friend' of all and considering Karma Yoga to be My worship, he becomes gladly engaged in it. All beings endeavour to please a 'friend'.
Śrī Abhinavagupta Classical
Translation
5.29 Bhokatram etc. [The Lord is deemed to be] the enjoyer in the caste of their fruit of the sacrifices. For, it is in favour of Him that the fruit is renounced. the same is with regard to the austerities. By knowing the nautre of the Lord as such, a man of Yoga is released, whatever way he may remain in.
Swami Sivananda Classical
Translation
5.29 He who knows Me as the enjoyer of sacrifices and austerities, the great Lord of all the worlds and the friend of all beings, attains to peace.
Commentary

5.29 भोक्तारम् the enjoyer? यज्ञतपसाम् of sacrifices and austerities? सर्वलोकमहेश्वरम् the great Lord of all worlds? सुहृदम् friend? सर्वभूतानाम् of all beings? ज्ञात्वा having known? माम् Me? शान्तिम् peace? ऋच्छति attains.Commentary I am the Lord of all sacrifices and austerities. I am their author? goal and their God. I am the friend of all beings? the doer of good to them without expecting any return for it. I am the dispenser of the fruits of all actions and the silent witness of their minds? thoughts and actions as I dwell in their hearts. On knowing Me? they attain peace and liberation or Moksha (deliverance from the round of birth and death and all worldly miseries and sorrows). (Cf.V.15IX.24)Thus in the Upanishads of the glorious Bhagavad Gita? the science of the Eternal? the scripture of Yoga? the dialogue between Sri Krishna and Arjuna? ends the fifth discourse entitledThe Yoga of Renunciation of Action.

Swami Gambhīrānanda Classical
Translation
5.29 One attains Peace by knowing Me who, as the great Lord of all the worlds, am the enjoyer of sacrifices and austerities, (and) who am the friend of all creatures.
Shri Purohit Swami Classical
Translation
5.29 Knowing me as Him who gladly receives all offerings of austerity and sacrifice, as the Might Ruler of all the Worlds and the Friend of all beings, he passes to Eternal Peace."
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)
Related verses
BG 9.24 BG 10.8 BG 18.66 SB 10.14.3 SB 3.9.11 SB 1.7.10 CC Ādi 2.117 CC Madhya 20.152 CC Madhya 25.32 Śvetāśvatara Upaniṣad 3.17Śvetāśvatara Upaniṣad 6.7
Stories
karna_duryodhana_friendship_middle
Concepts
YajnaMayaNirvana
Study Q&A referencing this verse
Sciences essays referencing this verse
Related lectures
Personal Guidance
Knowing Me as the enjoyer of all sacrifices, the Lord of the worlds, the friend of all beings — the sage attains peace.
Practical Applications
  • Frame Kṛṣṇa as the supreme enjoyer, supreme friend — not abstract principle.
  • Approach Him as friend in ordinary moments, not just crisis.
  • Cultivate the threefold recognition: enjoyer, Lord, friend.
Reflection Questions
  • Which of the three (enjoyer / Lord / friend) is least real to me right now?
  • How could I cultivate that recognition this week?
Analogy

A child who realizes that the cook in the kitchen is also her father stops haggling for sweets and simply sits at the table. Recognize Kṛṣṇa as enjoyer of every sacrifice, Lord of every world, friend of every being — and the entire economy of grasping collapses. There is nothing more to negotiate for; everything is already provided by the Friend.

Stories
Draupadī calling at the assembly

When Duḥśāsana began dragging at Draupadī's sari in the Kuru assembly, she first tried to hold the cloth with her own hands. Then, realizing her own strength would not suffice, she released the cloth and raised both hands above her head, calling out to Kṛṣṇa as her friend.

The Mahābhārata records that the cloth became endless. Duḥśāsana pulled and pulled until he collapsed from exhaustion; the sari did not finish.

What she had recognized in that moment was the verse's threefold truth: Kṛṣṇa was the enjoyer of her every prior sacrifice, the Lord whose protection no Kuru could override, and her own personal friend. Jñātvā māṁ śāntim ṛcchati — knowing Me, one attains peace. Her shaking hands stilled; the peace came inside her even before the cloth's miracle began.

📝 My note

Source: vedabase.io

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