Only someone who knows ignorance and knowledge simultaneously can overcome the influence of death through ignorance, and experience immortality through knowledge.

"Can overcome the influence of death through ignorance"... Avidyā is mundane action and activity. This activity is motivated by a fear of death, which according to yoga is the fear behind all fears, the primal panic.

If we carefully analyze the efforts of human society, its science and technology, medicine and modern arms, we will notice that all are attempts to stem the passing of time, or in other words, to resist death. It is ignorance about our true nature due to identification with the coarse physical body that inevitably expresses itself as the fear of death, because the body has a beginning and clearly, an end. Everyone who believes himself to be the physical body lives with this fear of death, and this fear of death is what motivates the mundane activities of society, while what would motivate the higher actions would be inspiration. The direction of knowledge from aparā—vidyā, through vidyā and up to the true and authentic wisdom, is immortality. One of the most important messages of these three mantras (9, 10, 11), is that those whose attention is focused in mundane activity, while completely ignoring the very essence of life, fall into darkness, however, at the same time, those who develop mere intellectual knowledge and ignore the secrets behind action, fall into greater darkness. The teaching of the sage is simultaneous acceptance of both. Enlightenment is expressed as wisdom, which embodies the knowledge of both avidyā and vidyā, action and knowledge, simultaneously...

"He can overcome the influence of death through ignorance"... By acting in the world with knowledge about activity, we understand that man lives as long as he remains in the memory of his fellow men. The actions, service and words of the enlightened or jīvan mukta transcend the influence of death, and remain in the memory of the souls of humanity. Śaṇkarācārya, Nimbarkācārya, Madhavācārya,Vallabhācārya, Śri Caitanya, Narsi Mehta, the Mother of Pondicherry, Śri Śarada Devī, Ānanda Ma, Ramākṛṣṇa Paramahaṁsa, Ramaṇa Mahāṛṣi, Swāmī Ramdas, Swāmī Śivānanda, and Bhagavān Bābājī Mahārāja are all beings who, through their actions and service, managed to overcome the influence of death.

"...and experience immortality through knowledge"... This means that through knowledge, first on the level of aparā—vidyā, then vidyā and finally parā—vidyā, he realizes his authenticity as eternity...

The vision of this Upaniṣad is Unity, Totality... the Whole...

It is the vision of the ancient ṛṣis, who taught us that life is... all that is... just as it is... and that to really live is to live totally... that although you live as a drop, in fact you are the totality of the ocean...

that this world is not the contrary to the other, that it should not be despised or ignored because it is as divine as the other, but that it has to be enjoyed in renunciation, because real death is to try to possess and become attached to it.

Adopting avidyā and rejecting vidyā will lead us to a superficial and empty life... rejecting avidyā and keeping only with vidyā can lead us to passiveness, heaviness, escapism and stagnation with a taste of idleness...

ACCEPTANCE

We do not accept life or existence as a totality. As we only perceive parts, we experience what appear to be innumerable conflicts between them. The saddest thing is that we do not accept our own selves totally, that is, as a totality. Let always remember that it is not possible to see the world, life and our fellow beings in a certain way, and our selves differently. Our self acceptance is very conditioned... we accept ourselves, "buuuuuut"..... only provided that we answer to our own expectations. We accept ourselves when we are just like we should be or as we are supposed to be, and while exerting ourselves to be as we should be or as we are supposed to be, we forget to be... simply what we are, the only thing we can really be...

Immersed in the consideration of what attracts us and what we reject, in choosing between what we like and what we don't, we accept and expose those of our fragments that please us and suffocate, repress and despise what we like less... We create conflict...

ACTING TOTALLY

"Only someone who knows ignorance and knowledge simultaneously" ... because if you live simultaneously, if in whatever you do, you act totally, with your entire self , you will discover a tremendous truth: that if something is harmonious with the universe, with life, with dharma and the cosmic law, acting in totality will absorb all your being, and you will feel that you can remain in that situation and flourish for all eternity, but if something is disharmonious or wrong, you will simply not be able to stay in it for long. It will kick you out, it will push you far away, it will reject you, it will not allow you to go on being busy with it for long. Here lies one of the great secrets of true renunciation and surrender to God... while acting totally, it is not possible to maintain a misguided action for a long time...

Living totally is the true door to virtue...

Wisdom is to know both ignorance and knowledge at the same time, or if we put it in the Sanskrit terminology, we would say that to know avidyā and vidyā simultaneously is parā—vidyā.