The work in question is widely regarded as highly accessible to those who are new to Advaita as well as to earnest spiritual seekers from other backgrounds. Its accessibility stems largely from the way David Godman has arranged Ramana Maharshi’s teachings by topic rather than as scattered dialogues, with clear chapter headings and a question‑and‑answer format that mirrors natural inquiry. This topical structure allows readers to approach complex non‑dual ideas in digestible sections, beginning with fundamental notions and gradually moving toward subtler points. Such organization makes the text feel less like an academic treatise and more like a guided introduction into Ramana’s vision.

The language throughout is generally simple and direct, avoiding heavy philosophical jargon while still remaining faithful to core Advaitic terms such as Self, ego, and mind. Where technical expressions do appear, they are typically explained or placed in context, so that no prior training in Sanskrit or Indian philosophy is required. This makes the book approachable for those who are already interested in spirituality, meditation, or non‑duality but lack a formal background in these traditions. The emphasis on practical self‑enquiry, especially the method of asking “Who am I?”, is presented in a way that is conceptually clear, even if the actual practice demands patience and subtlety.

At the same time, the text does not cater much to casual or merely curious readers. It offers little in the way of storytelling or inspirational anecdote, and it does not attempt a broad survey of many different paths; its focus remains firmly on conveying Ramana’s own teachings as faithfully and directly as possible. Readers seeking motivational material, psychological techniques, or a light, entertaining introduction to spirituality may find the tone somewhat austere and the central practice repetitive or abstract. The book is better suited to those willing to read slowly and reflectively, allowing the teachings to work on them over time.

For such readers, it can serve as a primary entry point into both Ramana’s teaching and Advaita more generally, without diluting the depth of the non‑dual perspective. The progressive introduction of self‑enquiry, the attention to common doubts and obstacles, and the inclusion of guidance suitable for varied temperaments all contribute to its reputation as a clear and reliable guide. Many seekers find that, while supplementary introductory material can be helpful, this text alone offers a remarkably direct and intelligible doorway into the heart of Advaitic insight.