Composing…
Composing…
Tradition: Advaita Vedanta (silent transmission)
Self-inquiry — 'Who am I?' (nan yar). Direct path to realization by tracing the I-thought to its source.
At age 16, in 1896, had a sudden experience of his real Self by simulating death; left home for Arunachala (Tiruvannamalai), where he stayed for 54 years until his Mahanirvana in 1950. Spoke very little; transmitted through silence.
Sri Ramana Maharshi's life is centered on Arunachala. After the death-experience that revealed the Self, he left home for Tiruvannamalai and gradually became the silent presence around whom devotees, scholars, householders, renunciates, and international seekers gathered.
Unlike teachers who built a large formal system, Ramana taught through silence, brief replies, Tamil hymns, and careful redirection of seekers toward the source of the I-thought. His ashram grew around a life of simplicity, darshan, recitation, inquiry, and reverence for Arunachala as Shiva.
Revived self-inquiry as the essence of Advaita; inspired countless Western seekers in 20th century; ashram at Arunachala Hill remains a major pilgrimage.
Ramana Maharshi made self-inquiry one of the best-known forms of modern Advaita practice. Tiruvannamalai remains a major pilgrimage center, and his teachings continue to guide seekers who want a direct path rooted in silence, surrender, and the question of the Self.
Sri Ramana Maharshi stands within the lineage of Advaita Vedanta (silent transmission). Understanding a saint requires understanding the school of thought, the lineage of teachers, and the historical context that shaped them. The Advaita Vedanta (silent transmission) tradition has shaped Hindu spiritual life through its philosophical foundations, its liturgy, its scriptures, and the institutions its founding ācāryas built and sustained across generations.
Saints in this tradition are not abstract figures from history — they are the living chain through which the tradition transmits itself. To read Sri Ramana Maharshi correctly is to read both the writings (where they survive) and the institutions they founded, the disciples they taught, and the practices they reinterpreted. Where written works are listed above, they remain the primary source for studying their thought; for the practical transmission, one studies under a teacher of the same lineage.
The dates and biographical details preserved in tradition often differ from those accepted by modern academic historians. Where the difference matters for interpretation, both views are noted; otherwise the traditional account is given with sources cited.
If you spot a factual error in dates, lineage, or teaching, please write to us at namaste@pujakit.in.