Q: Non-dual Shaivism of Kashmir was born in the state of Kashmir (now called Jammu and Kashmir). The capital city of this state varies across the seasons: in the summer, the capital city is Srinagar, and in winter it moves to Jammu… a really complicated situation as that region has been in dispute for some time between India, China and Pakistan. Anyway, beyond all those changes, my doubt is this: why is this new school named “of Rosario” after the well-known Argentinean city and not “of Santa Fe” for the state where the city is located?
A: That question has a simple answer in my experience, because I have lived in this city my entire life, but other people who do not know my city could feel that I am extremely attached to the name of my native city for calling this new school like that. However, I perfectly know what I am doing and this is not a matter of ‘city attachment’. Listen up: my city is located in a province (not in a state… there are no states in my country but 23 provinces plus an autonomous city called Buenos Aires) whose name is Santa Fe. Now, the capital city of this province is NOT Rosario but Santa Fe de la Vera Cruz. In this way, I could have called the new school “Non-dual Shaivism of Santa Fe” (after my province)… But there was a problem: most people call the capital city of the Santa Fe province not “Santa Fe de la Vera Cruz” but rather “Santa Fe” to be short. Therefore, if the name had been “Non-dual Shaivism of Santa Fe”, many people would have believed that the new school was born in Santa Fe city, whose real and long name is “Santa Fe de la Vera Cruz”, and not in Rosario city. For that reason, I had to name the new school “Non-dual Shaivism of Rosario”. If the name of the capital city here was not the same as the name of the province (as in the case of the region of Kashmir) or else if everybody used the real/long name of the capital city (Santa Fe de la Vera Cruz), I would have surely called the new school of Shaivism after the province.
Even in my own country there are people who think that we, the Rosarians, are too attached to our city because when asked if we are from Santa Fe, we answer: “No, from Rosario”. But the whole thing lies in that coincidence between the names of the province and its capital city and not in our being extremely attached to our city. When we are asked that way, we usually think that the one asking is referring to the capital city of the Santa Fe province and not to the province itself. This misconception is frequently seen… and yes, it is another Play of Śiva because there is no “we” but “I” constantly. Oh, I am just fed up with this question, hehe. I do not like to talk about things related to space and time because the origin of all is Śiva and Śiva alone always… but I know that most people love all things related to space-time. As a result, I speak about space and time but reluctantly, generally. This is one of my characteristics you will have to understand and tolerate if you want to make the most of my teachings. Nonetheless, the present article will be related to space and time more than I would personally like… but there is no way out for me as I need to explain some things about Non-dual Shaivism of Rosario that way (in a space-time framework) for people to know the reason behind its origin.
Q: When did Non-dual Shaivism of Rosario emerge?
A: In the space-time framework, it emerged on December 23 of 2011 and nobody but Gabriel Pradīpaka saw it coming. Of course, Gabriel Pradīpaka (the disguise or invention of Śiva’s Power) saw it coming only in early December of that year, and of course, he was in shock for about three weeks till he finally made known the internal revelation by Śiva. Really, no human being can do that on his own. Only Śiva is powerful and ‘crazy’ enough to do it. Egos are always going to move to a safe and predictable position, but Śiva is not like that. Nobody sees Him coming, this is one of His characteristics. And when I use third person (He) I am not being dualistic but only referring to the ‘Supreme I’ in everybody. If I call this Supreme Reality “I”, egos will appropriate the Supreme I, as it were, and they will start to say: “I am Śiva, I do this, I do that”. No doubt that everybody is Śiva, but on their Highest Level and not as mere egos that are an invention of His Power. Ego is turned towards objectivity (the world out there) because it is an object manifested by Śakti, the Power of Śiva. An object has no power of his own but rather it transmits the power of the one who controls it.
Q: Why did Gabriel Pradīpaka (the ego) agree to launch the new school after three weeks in shock?
A: Because of Śiva’s revelations. Gabriel Pradīpaka, the human being that has this body, mind, temper, etc., who lives in Rosario and so on, could not understand certain mysterious behavior he had been having during that year. Finally, on December 23 of 2011, the reasons for his behavior were revealed to him by Śiva. Once again, he did not see it coming. At long last, he understood that all that was a superhuman fact, a Play of Śiva, and not a mere thought or imagination. He knew that when a message repeats itself for long, it comes from Śiva. When a message does not repeat itself for long, it comes from ego. That knowledge along with the revelations he had on December 23 of 2011 forced him to launch the new school.
Q: What were those revelations?
A: I will reveal only one little portion of them to the public now. During that year, at a certain moment, Gabriel Pradīpaka suddenly ‘felt’ that he could not bow to any human guru any more. He was very surprised because the question of bowing to a human guru had never been a problem for him before that. “If all is Śiva, what is the problem with bowing to a human guru?”, he thought, but what he felt inside was stronger than his reasoning. It is not that he was thinking about the matter this way: “Oh, I am a great Yogī. Therefore, I will not bow to any human guru from now on”. Things were not that simple to explain, unfortunately. Together with that attitude of not bowing to any human guru from then on, he suddenly lost his interest in human guru-s completely, and he had no idea why, because he had always been thirsty for knowledge coming from human guru-s. Not that he stopped reading what human guru-s wrote and the like, but he lost all his interest in meeting one of them in this world or another for achieving ‘something’ and other things most spiritual aspirants love to feel and do. He was wondering for some time why the heck he was experiencing such sudden indifference, when he, once again, all over sudden, received an invitation from a renowned guru. Obviously, he could not accept it at all… but he could not explain all the reasons behind his decision… because it was not his decision, i.e. the decision of his ego. Besides, most people would not have understood him at all, because what is not mental cannot be understood by the mind. Not that he could have attended that meeting with that guru, after traveling about 700 km and say: “Well, I will not bow to him because Śiva moved me from one speech level to a deeper one. Also, I will remain here completely indifferent because, all of a sudden, I lost all my interest in human guru-s”. Additionally, if that had been the case, what would have been be the point of meeting with such a guru then? Hence, Gabriel Pradīpaka remained at home as always, without moving anywhere else.
He was also very surprised due to the strange ‘coincidence’ of the appearance of his state of indifference towards human guru-s right before the appearance of a great human guru in his life after so many years without coming in contact with even a ‘little’ human guru. He continues in this state even at present. Along with his lack of interest in human Guru-s, he lost all interest in traveling to divine worlds to meet some deity there and things like that. All those things look stupid to him. If they come naturally, he accepts them but he has no interest in their coming or going. Gabriel Pradīpaka had known the theory about that state of indifference, but thinking about it is one thing and actually experiencing it in practice is another matter altogether.
Q: What does the theory state?
A: There are only three sources of divine Grace: (1) Śiva Himself as your own Self, (2) the scriptures, and (3) a human guru. A human guru is further than scriptures, and scriptures are further than Śiva (one’s own Self). This has to do with the four levels of speech: Parāvāk, Paśyantī, Madhyamā and Vaikharī. In Parāvāk, Śiva alone dwells in complete unity with His own Power (Śakti). All scriptures and guru-s are ‘there’ but they cannot be nominated as ‘this scripture’ or ‘this guru’. In Paśyantī, one can distinguish ‘this scripture’, for example, but such scripture is anyway in total unity with Śiva. In Madhyamā, the scripture is perceived as different and separate from Śiva but only at a mental level. Finally, in Vaikharī, the scripture emerges as a book you can read, which is formed of letters, words, sentences, etc. A human guru (guru with physical body) mainly moves in the scope of Madhyamā and Vaikharī, because you talk to him with your physical tongue as well as think about his teachings with your mind. Scriptures are closer to you than a human guru, because they mainly move in the scope of Paśyantī, where they can be ‘seen’ as different from you but at the same time they are not separate from you at all. The scriptures are ‘seen’ in that level and not ‘heard’ (this is one of the reasons for that level to be called “Paśyantī” or “the one who sees”, in feminine gender). This is why in ancient times, the teaching was verbally transmitted by Ṛṣi-s (Seers… not Listeners as you could have believed before my explanation) and nobody wrote anything down at all. Also, the power of memory was phenomenal at that time.
Finally, Śiva (your own Self) is the closest one to you. There is nothing closer than Him. When Śiva moves you from Madhyamā and Vaikharī to Paśyantī, you lose interest in human guru-s (the ones endowed with a physical body), and your attention is only focused on the scriptures. And when Śiva moves you from Paśyantī to Parāvāk, your only interest is Śiva and Śiva alone. There is complete indifference to any other thing. This is the level of your own Self, the innermost Reality. What Gabriel Pradīpaka was experiencing was a sudden move to a deeper speech level. This move is only performed by Śiva Himself, viz. no effort made by a limited individual can accomplish that.
And as if all that was not enough for Gabriel Pradīpaka, the limited individual endowed with body and the rest of foolish things, he was told by Śiva that he should formally become a spiritual guru. This also happened all of a sudden. Why? In order not to put himself in the position of a disciple any more. With such a quantity of things occurring in a short span of time, Gabriel Pradīpaka got quite a shock when he was told that he should found a new school called “Non-dual Shaivism of Rosario”, obviously, because what is human cannot cope with what is divine, ever. Most revelations come to him when he wakes up. Imagine that your name is one of someone living in Greenland. One day you wake up in the morning and clearly hear that you must write the Yogasūtra-s of ‘your strange name’… and imagine now that you cannot tolerate that crazy command coming from Śiva because you have devoted your entire life to Yogasūtra-s of Patañjali, considering Patañjali’s teachings as unsurpassed. This is just an example for you to have an idea of what it means to be with the Free One (Lord Śiva) on a daily basis. People read in Spandakārikā-s I.23:
यामवस्थां समालम्ब्य यदयं मम वक्ष्यति।
तदवश्यं करिष्येऽहमिति सङ्कल्प्य तिष्ठति॥२३॥
Yāmavasthāṁ samālambya yadayaṁ mama vakṣyati|
Tadavaśyaṁ kariṣye’hamiti saṅkalpya tiṣṭhati||23||
Having taken hold (samālambya) of that (yām) (supreme) state (of Spanda) (avasthām), (a great Yogī) remains firm (tiṣṭhati) by resolving (saṅkalpya) “Whatever (yad) this (Self) (ayam) tells me (vakṣyati) me (mama), that (tad) I (aham) will do (kariṣye), certainly (avaśyam… iti)“||23||
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When that beautiful teaching stops being mere written letter and becomes a reality for you, you will realize that it is not so easy to do whatever Śiva tells you, because Śiva is completely Free. When even a person that is more free than you could easily make you feel uncomfortable (e.g. if you are extremely shy and he/she is extremely extroverted), you can imagine how hard is to be with the Free One commanding you to do this or that. Therefore, this is a Mantra leading to final liberation provided you are being very serious about it. If you want to have things your way as always, you had better not pronounce it even once. The great Mantra is present in the aforesaid stanza, of course, but I will extract it for you now… and even I will pronounce it for you below with my own melody, i.e. the one I use every time I need to follow one of His commands. But be warned that you must not use it if you are merely going to repeat it as a parrot. Parrots cannot carry out the Lord’s bidding. When recited with conviction and courage, the Supreme Power (Kuṇḍalinī) goes up to the crown in the head and you get in touch with your own Self (Śiva) quickly such as indicated by the two stanzas following Spandakārikā-s I.23, viz. Spandakārikā-s I.24 and I.25. Now, the great Mantra for you, extracted from the scripture of the great sage Vasugupta:
यदयं मम वक्ष्यति तदवश्यं करिष्येऽहम्
Yadayaṁ mama vakṣyati tadavaśyaṁ kariṣye’ham
Whatever (yad) this (Self) (ayam) tells me (vakṣyati) me (mama), that (tad) I (aham) will do (kariṣye), certainly (avaśyam)
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So, after three nightmarish weeks, Gabriel Pradīpaka had to agree with Śiva about refounding Trika in Rosario, all of which happened on December 23 of 2011 due to even more revelations he experienced during his trances (but I will not reveal these here). Nobody can resist Śiva’s Will in the end.
And right now, this website emerged also suddenly and nobody saw it coming (Gabriel Pradīpaka included) because he registered the domain name parabhairavayoga.com just ‘by chance’ while involved in other procedures with the domain name sanskrit-trikashaivism.com. After all those procedures were over, he wondered what he would do with this apparently ‘useless’ new domain name… and at that time Śiva told him in dreams what he had to do ‘again’. To be Gabriel Pradīpaka is to be a person that goes from one terror to another, be sure. Aspirants saying that they want the State of Śiva, that they want to meet with Śiva in person inside and so on and on… well, they are not properly conscious of what they are saying. If an ordinary person was suddenly taken to the State of Śiva without any ‘divine anesthesia’, he would simply perish in the process. It is always about scale or magnitude. What is merely human cannot attain Śiva except by His Grace. If someone says that he has learnt something about Śiva through his efforts only, that person is not speaking the truth. One can come close to Śiva only by His Grace, whether this Grace comes from Himself directly or through scriptures or a human guru. This is the truth.
Q: But everybody is Śiva…
A: Yes, even the stones on a mountain are also the Great Lord, but that does not mean that the stones realize they are the Great Lord. If there is no apprehension of your own Self (Śiva), you remain as if ‘asleep’, spiritually speaking, as if you were an animal in comparison to someone who realizes his own Self. I will give you a practical example of what this means: there is only one Śiva, but in the following example I will postulate the existence of two Śiva-s, one baddha or “bound” (viz. one who did not yet realized his own Shivahood, his own Self, his divine “I”) and another one mukta or “liberated” (i.e. one who did realize his own Shivahood, his own Self, his divine “I”). The former could be a disciple while the latter could be a human guru. Though both of them are one and the same Śiva, due to the unfathomable Power of Śiva, due to His Absolute Freedom, He is capable of producing this apparent duality. Now, for instance, one day Baddhaśiva (bound Śiva) reads the entire explanation about the Sanskrit letters and their relation to the categories of the universal manifestation —read First Steps (4) and First Steps (5) for more information— but he cannot get it, that is, he cannot make the most of all that teaching without the help of Muktaśiva (liberated Śiva) or human guru. Look, at a certain point of the explanation there, in those 2 documents, sage Kṣemarāja states:
… अत एव प्रत्याहारयुक्त्यानुत्तरानाहताभ्यामेव शिवशक्तिभ्यां गर्भीकृतमेतदात्मकमेव विश्वमिति महामन्त्रवीर्यात्मनोऽहंविमर्शस्य तत्त्वम्।…
… Ata eva pratyāhārayuktyānuttarānāhatābhyāmeva śivaśaktibhyāṁ garbhīkṛtametadātmakameva viśvamiti mahāmantravīryātmano’haṁvimarśasya tattvam|…
… Therefore (atas eva), the principle or essence (tattvam) of I-consciousness (aham-vimarśasya), whose nature (ātmanaḥ) is the Virility or Power (vīrya) of the Great (mahā) Mantra (mantra), (is as follows): “The universe (viśvam), by means (yuktyā) of Pratyāhāra (pratyāhāra), is permeated (garbhīkṛtam) by Anuttara and Anāhata (anuttarānāhatābhyām) (i.e. the letters “a” and “ha” respectively, which are) certainly (eva) Śiva and Śakti (śivaśaktibhyām). (For that reason,) it –i.e. “the universe”– only (eva) consists (ātmakam) of This –i.e. “Śiva and Śakti”– (etad… iti)“|…
I tried to explain the topic of that portion as follows:
[By “Pratyāhāra”, Kṣemarāja is not referring to the well-known aṅga or stage in Pātañjalayoga, wherein you withdraw your indriya-s inward, but to something completely different. In Sanskrit grammar, this term connotes a “combination”. The exact technical meaning of Pratyāhāra is the following: “the comprehension of several letters, affixes or roots (and the like) into one syllable by combining for shortness the first member with the Anubandha or indicatory letter of the last member”. In this case, there is a union between Anuttara (the letter “a”) and Anāhata (the letter “ha”) which brings about “aha”. Anuttara is the first letter of the alphabet, while Anāhata is the last one. Therefore, the term “aha” includes all letters in her womb, and since from each letter one or several tattva-s (categories or levels in Creation) emerge, the entire universe lies in “aha”. But, something is lacking here… Bindu. In Śiva or Anuttara arises a Bindu or Dot. This Bindu is Śakti Herself compacted into a Dot. It is massive Consciousness compacted into a Bindu. Within this Bindu or Divine Womb, all beings and worlds are contained. It has been properly named “a Divine Womb”, but it is a special one as it gives rise to all that is manifested right now, but at the same time all is dissolved in this Womb again. It is a particular kind of Womb that both manifests and reabsorbs all simultaneously.
Anusvāra or “ṁ” stands for Bindu in Sanskrit alphabet. In original Devanāgarī it is a simple “dot” placed above a letter. In turn, as Kṣemarāja wisely points out, Anuttara (“a”) is Śiva, while Anāhata (“ha”) is Śakti. Thus, Bindu is to be placed above “ha” which indicates that even though Anuttara or Śiva appears as the whole universe through His own Power or Śakti, He remains undivided all the time. Bindu is symbolic of “undivision” in Śiva or Anuttara despite the massive manifestation of tattva-s brought about by Śakti or Anāhata. For that reason, “Ahaṁ” represents ALL, in other words, Śiva, Śakti, the universe and the fact that Śiva remains the same although Śakti (His Power) manifests myriad of worlds within Herself. And “Ahaṁ” means “I” in Sanskrit, in the sense that “I am Śiva-Śakti and the universe, but paradoxically I do not assume division though”. “Ahaṁ” in Devanāgarī now:
But in spite of my explanation, I am sure that Baddhaśiva could not fully understand the consequences of such a teaching. Therefore, I, playing the role of Muktaśiva or human guru, I will summarize the explanation now for you to understand all that in practice. The usual Sanskrit alphabet is in Mātṛkā format (there is another format called Mālinī, but this is not important for you now), beginning with “a” (the “a” vowel is known as Anuttara) and ending in “ha” (this consonant has several names but it is generally known as Aparavisarga or an inferior aspect of Visarga, the Creative Power of the Lord). Now, all the alphabet, with all its letters, manifests the entire universe, from tattva or category 1 to tattva or category 36 such as I explained in this practical chart: Tattva-s & Sanskrit. So, there is this special thing in Sanskrit called Pratyāhāra (I am NOT speaking of one of the limbs or stages in Patañjali’s Yoga, of course… see Pātañjalayogasūtra-s II.29). Simplifying things, Pratyāhāra is, in this context, the combination of the first letter with the last letter of the alphabet: a + ha = aha.
But despite the display of the entire universe, Śiva (the Great Lord… You!) remains undivided. All in all, He experiences NO changes at all. The whole universe is then just the Play of Śakti, the Play of His own Power, which does not alter His essential nature. This greatness of Śiva is indicated by the dot (in Sanskrit signs), which is transliterated this way in Roman alphabet: ṁ. So, you finally obtain the expression:
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And “Ahaṁ” means “I”. This is the Mantra, the real Mantra. It is I-consciousness which all the other mantra-s (e.g. Om̐ namaḥ śivāya, Guru Om̐, etc.) lead to. When you repeat, for instance, Om̐ namaḥ śivāya, your attention finally rest on “I” (on I-consciousness) because this is the Goal of the repetition of all the mantra-s. This “I” is sometimes called “I AM” for the sake of being more explanatory, but originally means only “I”. This the Way of Śiva, i.e. through Ahaṁ or I-consciousness you enter the State of Śiva. This is the Way of Shaivism.
Anyway, you will see that sometimes the Sanskrit alphabet could have an additional letter: Kṣa.
Baddhaśiva (bound Śiva) will say maybe, if his knowledge is good enough: “Oh yes, that is the Kūṭabīja or Mysterious Seed Letter… I read this in the Kṣemarāja’s Śivasūtravimarśinī II.7 –whose content has been explained by myself extensively in First Steps (4) and First Steps (5) as I mentioned above–“. Yes, that is true, the sage says this about “Kṣa”:
… तदियत्पर्यन्तं यन्मातृकायास्तत्त्वं तदेव ककारसकारप्रत्याहारेणानुत्तरविसर्गसङ्घट्टसारेण कूटबीजेन प्रदर्शितमन्त इत्यलं रहस्यप्रकटनेन।…
… Tadiyatparyantaṁ yanmātṛkāyāstattvaṁ tadeva kakārasakārapratyāhāreṇānuttaravisargasaṅghaṭṭasāreṇa kūṭabījena pradarśitamanta ityalaṁ rahasyaprakaṭanena|…
… Therefore (tad), that which (yad) (has been called) so far (iyat-paryantam) “the essence (tattvam) of Mātṛkā (mātṛkāyāḥ)“, that very thing (tad eva) has been shown (pradarśitam) at the end (ante) through the Kūṭabīja –kṣa letter– (kūtabījena). (This Kūṭabīja) is a Pratyāhāra (pratyāhāreṇa) of “ka” (ka) letter (kāra) (and) “sa” (sa) letter (kāra). (Thus, that Kūṭabīja) is formed from the combination (sanghaṭṭa) of the essences –sāra– (sāreṇa) of Anuttara (anuttara) (and) Visarga (visarga) (respectively). Enough (iti-alam) of bringing to light (prakaṭanena) that which is secret (rahasya)!|…
You can read my own explanation of this fragment on First Steps (5) – Paragraphs 6, 7 and 8. In this way, the mysterious letter “kṣa” is formed from “ka” plus “sa”: ka + sa = kṣa. Therefore, the final letter would look like this:
Now, sage Kṣemarāja affirmed at the end of its commentary on the formation of this letter: “Enough of bringing to light that which is secret!”
Baddhaśiva is left then powerless regarding the hidden meaning of Kṣa because the scripture just does not say anything else about it. That is why the human guru (a.k.a. Muktaśiva) is extremely necessary most of the time for Baddhaśiva, because either the scriptures themselves do not explain a certain topic in depth (they keep some knowledge well concealed) or they explain it but to find the explanation Baddhaśiva has to read tons of scriptural information during decades (no jokes). Muktaśiva already did that for him and therefore he is able to summarize the teachings in a practical way. Besides, many times the teachings that are in the scriptures are shown with a veil drawn on them and consequently they are hard to understand.
Now, as regards to the letter Kṣa (ka + sa), if you take a look at the usual Sanskrit alphabet, you will discover that “ka” is the first consonant while “sa” is the last one –because “ha” is not really a consonant but the grossest form of Visarga, as I explain in First Steps (4) and First steps (5)--. All the tattva-s or categories, from Pṛthivī (tattva 36) up to Sadāśiva (tattva 3) are included in the sound Kṣa. All these tattva-s are a manifestation of the śakticakra (the group of powers) emanated from Śakti Herself. This the Way of Śakti, i.e. through Kṣa you enter the State of Śakti. This is the Way of Shaktism. How is this possible? To understand it, consider the following example:
Imagine that Śiva and Śakti are married, the former being the Husband and the latter His Wife. Now, together they have a big company called “universal manifestation” comprising tattva-s 1 down to 36 (the scope of Ahaṁ or “I”), but the Wife (Śakti) decides (due to Her Absolute Freedom) to have another company within the big one. This is the scope of Kṣa (between the tattva-s 3 down to 36). Therefore, when you follow the Way of Ahaṁ, you follow the path of Shaivism and arrive at Śiva (your own Self) at the end of it… but as Śiva is one with His own Śakti, you also arrive at Her. And when you follow the Way of Kṣa, you follow the path of Shaktism and arrive at Śakti (the Power of your own Self) at the end of it… but as Śakti is one with Her Lord Śiva, you also arrive at Him.
On the other hand, there is a Way or Path where you arrive at them both but in their sāmarasya aspect (viz. their aspect where they cannot be distinguished from each other… you cannot say “this is Śiva” or “this is Śakti” because both of them remain closely united and forming a Mass of Consciousness). The term sāmarasya means the state where there is the same rasa or “taste”, i.e. the State where Śiva and Śakti are perceived in full unity, where they have the same taste, poetically speaking. The technique to attain this Śivaśaktisāmarasya or State where Śiva and Śakti are experienced as a Mass of Consciousness is explained in an aspect of Trika called Kaula tantricism. Anyway, that technique is for great disciples in the category of saints. If that technique is performed by a disciple of low quality, it cannot be held for long and in the end it will bear bad fruits. Hence, I am not explaining it in detail here for the sake of keeping most disciples safe.
As you can see, from the example in which I used Śiva appearing in two aspects (Baddhaśiva and Muktaśiva), Baddhaśiva (the disciple) is dependent on Muktaśiva (the human guru) in the vast majority of the cases (because there are a very few elevated disciples that can get final liberation on their own, without the help of any human guru). Through Muktaśiva’s speech, the Truth about the Highest Reality is revealed for Baddhaśiva. The sage Vasugupta praises this speech in Spandakārikā-s IV.I:
वन्दे विचित्रार्थपदां चित्रां तां गुरुभारतीम्॥१॥
Vande vicitrārthapadāṁ citrāṁ tāṁ gurubhāratīm||1||
I pay homage (vande) to that (tām) wonderful (citrām) speech (bhāratīm) of the Guru (guru), which (is full of) manifold (vicitra) words –pada– (padām) (with their respective) meanings (artha), (and) enables (one) (tāriṇīm) to cross safely (samuttaraṇa) the fathomless (agādha) ocean (ambhodhi) of doubt (saṁśaya)||1||
When Baddhaśiva gets final liberation, he realizes that there was no final liberation ever because there was no bondage at all. At that time he realizes that he was always Śiva and Śiva alone. Still, he perceives this Great Truth only after final liberation and not before. This is His Play. If a disciple (Baddhaśiva) says that he is Śiva before achieving final liberation, his statement is true but only at a theoretical level, viz. without any actual realization of his divine Śivahood.
This has been a summary of the origin of Non-dual Shaivism of Rosario, which is a reformulation of venerable Non-dual Shaivism of Kashmir adapted to current age. See you soon!