bhoktāraḿ yajña-tapasāḿ
sarva-loka-maheśvaram
suhṛdaḿ sarva-bhūtānāḿ
jñātvā māḿ śāntim ṛcchati

Translation of Bhagavad Gita 5.29

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.

Commentary by Sri Vishvanatha Chakravarthi Thakur of Gaudiya Sampradaya:

I am the guardian (bhoktaram) of the yajna of the karma yogis and the austerities (tapasam) of the jnanis. That means that I am the object of worship of the karma yogis and jnanis. I am the great controller of all people (sarva loka mahesvaram), the paramatma: the object of worship of the astanga yogis. 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, by my mercy. I am the object of worship for the devotees.

One cannot attain realization of me, who am beyond the modes, by sattva guna jnana. I have said that I am attainable only by bhakti: bhaktaham ekaya grahyah. The yogi, only by bhakti which is beyond the modes, by realizing me as paramatma (jnatva mam), the object of his worship, attains liberation (santim).

This chapter explains that the jnani and the yogi, by niskama karma   yoga,   realizing both atma and paramatma attain liberation.

Commentary by Sri Ramanuja of Sri Sampradaya:

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’.

Commentary by Sri Sridhara Swami of Rudra Sampradaya:

Now the question may arise as to how one may achieve moksa or liberation from material existence by merely controlling the mind and senses in this way? Lord Krishna spoke this verse to confirm that moksa is attained by knowledge and not merely by control of the mind and senses. The words jnatva mam which means knowing Lord Krishna as sarva-loka mahesvaram or the sovereign lord of all the worlds and knowing Lord Krishna as suhrdam sarva- bhutanam the benevolent well-wisher of all living beings. This knowledge is essential and one who comprehends this knowledge along with performing yoga or the science of the individual consciousness attaining communion with the ultimate consciousness becomes qualified to attain moksa.

I bow down to the Supreme Lord Krishna who thus removed the thorn of doubt regarding cultivation of knowledge and selfless actions by prescribing the combination of the two in proper sequence.

Commentary by Sri Madhvacharya of Brahma Sampradaya:

Lord Krishna has revealed the confidential purpose of meditation and the method of attaining moksa or liberation from material existence in this verse.

Commentary by Sri Keshava Kashmiri of Kumara Sampradaya:

Thus the entire scope of selfless actions such as yagnas offerings of worship to the Supreme Lord, various practices of austerities along with processes of augmenting knowledge culminates in to equanimity, detachment from worldliness and atma tattva or realisation of the soul. These results are not attained independently but must come through true accurate knowledge of the Supreme Lord Krishna, who is the sole bestower of all rewards and the sovereign ruler of all existence and who is neutrally the benevolent well wisher of all living entities such a knowledgeable being attains realisation of the final beatitude and moksa or liberation from material existence. This realisation will be further spoken of by Lord Krishna in chapter fifteen.

Commentary by Sri Adi Shankaracharya of Advaita Sampradaya:

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.

Commentary by Sri Abhinavagupta of Kaula Tantra Sampradaya:

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.

Sanskrit Shloka Without Transliteration Marks:

bhoktaram yajña-tapasam
sarva-loka-mahesvaram
suhrdam sarva-bhutanam
jñatva mam santim rcchati

Sanskrit to English Word for Word Meanings:

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.