You are innate divine power. You are naturally free. You are self-fulfilled: You need nothing to complete You.
Nothing can harm You. You, the essence, ever remain the same, unacting, unmoving, whole, unscathed and untouched.
You, pure consciousness, are one with everything and all-pervading, yet no individual object is You, the divine essence.
Discerning self from non-self, knowing this, realised your true nature as you. Then rest here, as the unacting, all-pervading, untouchable, self-fulfilled Self.
When this knowledge is firm, letting go of all thoughts, even thoughts of ‘I am That’, etc, simply be still and abide as the Self (ie. that which is denoted by ‘You’ above).
In the above lines, the first 3 paragraphs are when the teaching is verbally explained and listened to by the seeker (Sravana, which means listening in Sanskrit). This is the first step of the teachings in which the concepts of the teachings are delivered and explained by a teacher and thereafter retained by the seeker.
In the 4th paragraph the verbal teachings are contemplated (Manana in Sanskrit) by the seeker. This is the second step of the teaching and this eventually culminates in an experiential realisation or understanding of what the teachings are pointing towards. The conceptual understanding that occurs through Sravana has now been transformed into a direct experiential understanding through examining ones direct experience in light of the conceptual teachings.
In the last paragraph the verbal teachings themselves are transcended once the ‘I am the body-mind’ concept is no longer present, and the instruction is simply to remain as That (Nididhyasana or meditation in Sanskrit).
It is this last stage that leads to lasting fulfilment and the end of suffering through (1) destruction of the habitual tendency (Vasana in Sanskrit) to identify as a limited entity (ie. ignorance or avidya in Sanskrit) ie.the body-mind) and (2) destruction of the egoic tendencies to seek pleasure and fulfilment through objects (Vishaya Vasanas in Sanskrit), including subtle objects such as experiences and knowledge /understanding /insights /intuitions, all of which are transient and so never lead to lasting satisfaction or lasting peace.
When suffering is no more, this is also known as ‘understanding’ or ‘knowledge’ or wisdom (Jnana), and it is also the culmination of devotional love (Bhakti) and the culmination of the path of meditation or yoga. It is also known as Self-realisation or liberation (Moksha).