Note: The teachings of Bhagavan Ramana Maharshi (1878-1950), the great sage of Tiruvannamalai, South India, have become popular throughout the world as part of a new interest in Advaita or non-dualist Vedanta. However, there is a tendency to oversimplify his teachings as a kind of instant enlightenment for all that neglects the necessary prerequisites and support practices to make it really work. The following article attempts to elucidate the greater tradition behind the Maharshi's teachings to provide students a better foundation for practice.

Ramana Maharshi, perhaps modern India's greatest sage, recommended Atma-Vichara or Self-inquiry as the best and most direct approach for Self-realization. This has caused some to think that he regarded other yogic practices, like mantra or pranayama, as unimportant or even useless. However, a careful examination of his teachings reveals that he recommended various yogic approaches of devotion, mantra or raja yoga - in fact, he encouraged whatever might aid a person in their sadhana.

The Maharshi did not put much emphasis on the outer formalities of practice for Self-inquiry. This has similarly caused some to think that for Self-inquiry there are no prerequisites - that any one at any stage of life or following any life-style can do it and succeed. Again, a careful examination of his life and teachings shows that he never discountenanced the ethical and ascetic basis for Self-inquiry.

He particularly emphasized a pure vegetarian diet as a crucial aid for clarity of mind. He noted the importance of satsangha or communion with spiritual teachers and aspirants. Pilgrimage to holy sites like Arunachala mountain was very significant to him as well. Daily Vedic chanting went on in his ashram to create an environment suitable for meditation.

Though Bhagavan's teaching is simple and direct, it is broad and flexible. It accepts all helpful yogic practices, even those that it may not specifically mention. The Maharshi's path follows the integral approach of Vedic teachings going back thousands of years and, particularly, the Advaitic and yogic approaches taught by Shankaracharya (seventh century) that included devotional practices and raja yoga (as taught in texts like Saundarya Lahiri).

Many people today, particularly in the West, do not understand the interconnectedness of these various yogic disciplines and fail to understand their benefits. Simple formless Self-inquiry is difficult to sustain, except for very advanced aspirants who have well developed powers of attention and extreme dispassion from all external objects starting with the body itself.

Such detachment is, of course, extremely rare in this materialistic and sensate age. Additional practices are usually necessary to build the competence for this effort, which is said to be as daunting as scaling a steep rock face of a high mountain.

Actually all yogic practices done rightly are forms of vichara or inquiry into our true nature. Whether it is asana, pranayama, mantra or meditation, all prescribed to gain knowledge of the Atman or Purusha, which is the goal of Yoga as stated in the Yoga Sutras (I.3) as "abidance in the Self-nature of the Seer." Whatever yogic practices one does should be performed out of an attitude of inner inquiry or observation. In this way they all contribute to Self-inquiry and broaden its practice to encompass all aspects of our life.

In this article we will examine various yogic practices in the light of Self-inquiry. We will approach these issues in a simple and succinct manner. For more detail please examine the works of Ramana Maharshi like Upadesha Saram or Ramana Gita. Ganapati Muni, perhaps the Maharshi's chief disciple, taught many of these additional practices.