From the standpoint of Ramana Maharshi’s recorded teachings, physical nearness to an ashram or a living guru is not a prerequisite for drawing the full benefit of his instruction. The emphasis consistently falls on the inner orientation of the seeker rather than on outer arrangements. One may sit in the very hall where the sage once taught and yet remain inwardly distant, or live far away and yet be inwardly attuned to the same truth. What truly matters is the earnestness with which the teachings are contemplated and applied.

Central to these teachings is the insight that the real guru is the Self, the innermost awareness that is already present. The external teacher and the ashram environment are acknowledged as supports that can help turn the mind inward, but they are not presented as indispensable conditions. Once it is understood that the guru’s function is to direct attention back to this inner reality, the question of physical distance loses much of its force. The decisive “proximity” is to one’s own being, not to a particular place or person.

The practice of self-inquiry, epitomized in the question “Who am I?”, can be undertaken wherever one happens to be. The recorded talks provide sufficient guidance for understanding this method, for clarifying common misunderstandings about non-duality, and for sustaining a contemplative focus on the sense of “I.” Through sincere engagement with these teachings, many find that the felt presence and guidance of the guru are not confined by geography. The transformative work lies in turning attention back upon the source of the “I”-sense and remaining there, a discipline that depends on resolve rather than relocation.

While a physical ashram or community may offer helpful conditions—such as an atmosphere of shared aspiration or opportunities for direct clarification—these are portrayed as aids rather than as absolute requirements. The heart of the matter is regular, honest self-examination and a willingness to let go of identification with passing thoughts and tendencies. When this inner work is taken seriously, the essence of what the ashram represents is already present, wherever one may be.