जन्म कर्म च मे दिव्यमेवं यो वेत्ति तत्त्वतः।त्यक्त्वा देहं पुनर्जन्म नैति मामेति सोऽर्जुन॥
janma karma ca me divyam evaṃ yo vetti tattvataḥtyaktvā dehaṃ punar janma naiti mām eti so ’rjuna
Word by word
The verse says
Whoever truly knows how my coming and my acting are divine does not take another birth when he leaves the body. He comes to me, Arjuna.
In plain words
A promise attached to knowing one specific thing.
Not general wisdom. Knowing janma karma ca me divyam — that Krishna's birth and action are of a different order.
And the word is tattvataḥ — truly, in essence. Not having heard it. Having got it.
Where you've felt this · in relationships
You can know someone's history as a set of facts for years. Then one afternoon you understand why they are the way they are, and the facts rearrange themselves into a person.
Going deeper
This is the first appearance in the Gita of something that will grow enormously: knowledge of Krishna specifically, as opposed to knowledge in general, as the thing that liberates.
Chapter 2 offered the deathless self. Chapter 3 offered action without grasping. Here the object of knowledge is a person, and the result is mām eti — he comes to me.
Tattvataḥ is doing the restraining. The verse is not promising anything to someone who can recite the doctrine. 2.29 has already said that hearing this leaves you not knowing it, and the same caution applies.
And the content of the knowledge is specific: that his birth and his action are divyam. Not just that he is divine. That what he does is of that order too — which is the bridge to verse 14, where he acts without being touched by it.
The pattern being described is the one Arjuna is being asked to copy. Krishna acts, fully, and nothing sticks. That is not a special exemption. It is the demonstration.