Jeff, It seems we are not reading the same text, or surely not understanding it in a similar way:
"Paurusha ajnana is that kind of ignorance where in one is unaware
of realizing one’s own nature in samadhi. This kind of ignorance
is removed by the grace of masters and by meditating upon one’s
own Self. And when this ignorance is removed, you find yourself
in the real knowledge of Shaivism, which is all being, all consciousness,
all bliss. This kind of knowledge is called paurusha jnana. When
you possess paurusha jnana, you realize your nature of Self perfectly.
I guess I don't really understand what you think we are understanding differently?
As the text says...
Paurusa jnana is predominant over bauddha jnana because when you possess only paurusa jnana, even then you are liberated in the real sense. In this case, however, liberation is attained only after leaving your body. When, however, at the same time, you attach bauddha jnana to paurusa jnana, which means that, on the one hand, you practice on your own Being and, on the other hand, you go into the philosophical thought of the monistic Saiva texts and elevate your intellectual being, then you become a jivanmukta, one who is liberated while living."
Paurasa is basically practical (heart) experience, while Bauddha is intellectual (mind) view. In KS you need both to be enlightened (while living). The heart and the mind become one. In ancient KS texts like the Triadic Heart of Siva, the word heart basically means heart-mind.
If one has practical knowledge, and may themselves become realized after they die, it does not mean they can (or know how to) teach others. But, those who have the correct intellectual view can lay a basis for a student, so that when they have their own practical Paurasa they may become a jivanmukta.