Two fold marga (path)

What is the content of that knower of brahman and the ritualist talk about?

yaḥ seturījānānāmakṣaram brahma yat param |

abhayam titīrṣatām pāram nāciketam śakemahi ||1.3.2||

We are able to know the nāciketa-(fire), which is the means (to reach heaven) for the

ritualisms. (We are also able to know) the exalted, imperishable, fearless brahman,

which (is the means) for those who want to reach the shore (cross over saṁsāra).

yaḥ seturījānānām nāciketam - nāciketa fire is the bridge (means) for the performer of ritual to cross over sorrow by giving a higher loka as a result, in order to release from sorrow temporarily. Any better loka - sphere of experience is attained only by karma (including upāsana). This is the path of preyas, where actions with the guide by dharma are performed for the result in the form of security and worldly fulfilment. In another word, it is called pravṛttimarga - the path of activities, which is also called karmayoga.

And abhayam titīrṣatām pāram brahma yat param - knowledge of imperishable brahman, which is free from fear, is the bridge (means) to cross over samsāra. Total fearlessness is possible only when brahman is non-dual, since limitation is caused by a second entity. Because there is no second thing for me to gain, it is meant to convey that this is a path of cognitive change, knowing my limitless true nature through jñānayoga, characterised by withdrawal from other desires - nivṛttimarga.

Karmamarga and jñānamarga are the support for the ritualist and knower of brahman, respectively. Since the lineage of householder (ritualist) passed down the path of karma and the lineage of sannyāsī (knower of brahman) passed down the path of jñānam, therefore śakemahi - we are able to know and practice these two dharma. These two paths are called dharma because by them, the harmony of the world is maintained.

These two paths can be chosen only by jīvātmā who is conditioned by intellect and body. Because only the doer jīvātmā can be the traveller on his chosen path. He is the one who is fit for knowledge to attain freedom, and he is also the one who is fit for karma for perpetuation of samsāra.