Self-Inquiry, as taught by Ramana Maharshi, can indeed be undertaken in conjunction with other spiritual disciplines, but its role is distinctive. It is presented as the most direct means to liberation, aimed at turning attention back to the very source of the “I”-sense through questions such as “Who am I?” or “To whom has this thought arisen?” Other practices—whether devotional, meditative, ethical, or involving breath and mantra—are regarded as auxiliary. Their value lies in their capacity to quieten, purify, and steady the mind so that this turning inward to the Self becomes possible and more sustained.

When combined with Self-Inquiry, these auxiliary methods are best understood as preparatory or supportive rather than parallel paths in their own right. If they calm the mind, loosen attachment, and naturally direct attention back to the sense of “I,” they harmonize with inquiry and can greatly assist it. If, on the other hand, they strengthen the egoic sense of being a spiritual “doer” or an “advanced practitioner,” they work at cross-purposes, reinforcing precisely what inquiry seeks to dissolve. The subtle criterion is whether a given practice leads attention toward the source of the “I”-thought or away from it into further identifications.

Ramana’s guidance suggests that, for many aspirants, a mixed approach is natural at the outset. Devotional worship, mantra repetition, or concentration practices may be necessary to cultivate inwardness and stability, after which attention can more easily be turned to the Self through inquiry. Over time, as Self-Inquiry deepens and the mind becomes more attuned to resting in the Self, reliance on auxiliary practices tends to diminish of its own accord. The various methods then find their fulfillment in the simple, direct attending to the one who practices, worships, or meditates.

Thus, the coexistence of Self-Inquiry with other disciplines is not a matter of mere accumulation of techniques but of clear hierarchy and orientation. Self-Inquiry remains central, the touchstone to which all other efforts are referred. Practices that support this central movement toward the source of the “I” are skillful means; those that distract from it or entangle attention in multiplicity are better set aside. In this way, the entire field of spiritual effort can be gradually gathered into a single, coherent movement toward Self-realization.