Jnaneshvar's Amritanubhav

"The understanding of the nature of reality, which arises through discursive thought, dispels ignorance, says Jnaneshvar, but that knowledge is, itself, an illusory knowledge compared to the Knowledge which is synonymous with the absolute Self.

"The knowledge consisting of logical reasonings and proofs may produce intellectual understanding, but that is merely the other side of the coin of ignorance; such word-knowledge can never produce Knowledge; i.e., the revelation of the Self."

By looking in a mirror, one perceives his Own identity;
But that identity was already there.

In the same way, relative knowledge gives the understanding
Of the identity of the world and the Self

This absolute Knowledge is like
The intrinsic fullness of the moon,
Which is unaffected
By its apparent waxing and waning.

Likewise, that which is Consciousness Itself
Does not possess the quality qf being consaous.
And is, therifore, not conscious of Itself.

If absolute Knowledge required tbe aid
Of some otber kind of knowledge to know Itself,
It would be nothing but ignorance.

Of course, light is not darkness;
But, to itself; is it even light?

If there is a pot, a pot is perceived,
And if the pot tS broken} its brokenness is perceived;
If tbere is no pot at all
Is not its absence perceived as well?

It can be seen, therifore,
That he who perceives that there is nothing
DoeJ not himself become nothing.
Tbe Self bas tbis same unique kind of existence,
Bryond both existence and non-existence.

In a tank the water may be so clear
That it appean non-existent;
Though one Jvho looks into the tank mqy not see it,
Still it is tbere.

Similarly,
The ultimate Reali!J extjts in Itself,
And is b~yond the conceptions
Of existence or non-existence.