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The teachers

Fifty-one people, arranged on the steps of one stand.

Nothing on this site is invented. Every message traces back to a named teacher, and every teacher here has a full page — where they were born, where they walked, what they wrote, what they were up against, and what they actually said. They are set out below the way figures are set out on the steps at Navarātri: the oldest on the highest step, each step below it a little wider, until the lowest step holds the teachers who are still speaking this week.

A wide carved teak gopuram spanning the full stand, five tiers of niches holding Dakṣiṇāmūrti beneath the banyan, Sarasvatī with her vīṇā, Lakṣmī, Gaṇeśa and rows of seated ṛṣis, under a ridge of kalaśa finials
1

Before the eighth century

The teacher of Sri Śaṅkara's teacher, and the teacher who accepted him.

2 teachers
4

Twelfth to eighteenth centuries

Consolidation: manuals, method texts, and a wandering saint who wrote nothing down.

4 teachers
7

Teaching now

Living teachers, in Śṛṅgeri, in New York, in Chennai and wherever a class is running this week.

5 teachers
The Sri Shankara LineageThe Sri Ramakrishna LineageThe Sri Ramana LineageThe Sri Chinmaya LineageKindred Voices
Dakṣiṇāmūrti — the teacher who teaches in silence

The Sri Shankara Lineage · 21 teachers

Advaita given its architecture — The Advaita Guru Paramparā traces itself from the Vedic seers through Sri Gauḍapāda and Sri Govinda Bhagavatpāda to Sri Adi Shankara, and from his four principal disciples into the monastic seats he established at the four corners of India. The Sringeri line continues unbroken to the present Jagadguru.

Sri Gauḍapāda c. 6th century CE Grand-guru of Sri Adi Shankara Sri Govinda Bhagavatpāda c. 7th–8th century CE Guru of Sri Adi Shankara Sri Adi Shankara c. 8th century CE The pivotal exponent of Advaita Vedanta Sri Sureśvarāchārya 8th century CE Direct disciple of Sri Adi Shankara Sri Padmapādāchārya 8th century CE Direct disciple of Sri Adi Shankara Sri Toṭakāchārya 8th–9th century CE Direct disciple of Sri Adi Shankara Sri Hastāmalaka 8th–9th century CE Direct disciple of Sri Adi Shankara Sri Vidyāraṇya 14th century CE Jagadguru of Sringeri; author Sri Sadāśiva Brahmendra c. 17th–18th century CE Avadhūta, composer and commentator Sri Chandraśekhara Bhāratī III 1892–1954 34th Jagadguru of Sringeri Sri Abhinava Vidyātīrtha 1917–1989 35th Jagadguru of Sringeri Sri Bhāratī Tīrtha b. 1951 36th Jagadguru of Sringeri Sri Maṇḍana Miśra 8th century CE Author of the Brahma-siddhi Sri Vācaspati Miśra c. 9th–10th century CE Author of the Bhāmatī commentary Sri Prakāśātman c. 10th century CE Author of the Pañcapādikā-vivaraṇa Sri Sarvajñātman traditionally 4th century BCE; scholars place him c. 9th–10th century CE Author of the Saṃkṣepaśārīraka Sri Madhusūdana Sarasvatī c. 1540–1647 (disputed) Author of the Advaita-siddhi Sri Dharmarāja Adhvarīndra c. 17th century CE Author of the Vedānta Paribhāṣā Swami Satchidānandendra Saraswatī 1880–1975 Founder of the Adhyātma Prakāśa Kāryālaya, Holenarasipura Sri Vimuktātman c. 850–1050 CE (Hiriyanna) Author of the Iṣṭa-siddhi Swami Brahmānanda Saraswatī 1871–1953 Śaṅkarācārya of the Jyotir Maṭha, Joshimath
Aruṇācala before sunrise

The Sri Ramana Lineage · 6 teachers

One question, asked for fifty-four years — Sri Ramana Maharshi left no organisation and named no successor, teaching self-enquiry mostly in silence at Arunachala. What survives comes through those who wrote it down and those who lived it, in India and beyond.

Kṛṣṇa and Arjuna — the conversation in the middle of the crisis

The Sri Chinmaya Lineage · 8 teachers

The scriptures brought to the streets — Swami Tapovan Maharaj taught in Himalayan seclusion at Uttarkashi; his student Swami Chinmayananda took the Bhagavad Gita and the Upanishads to mass audiences from 1951, founding Chinmaya Mission and its children's classes. The line continues through his successors.

One lamp, one day

Kindred Voices · 2 teachers

The same enquiry, outside the four lines — Teachers of the same non-dual enquiry who stand outside these four successions, and whose plain language often opens the door fastest.

These are living institutions, not historical curiosities. If any of it lands, go to the source: a Śṛṅgeri discourse, a Sunday talk in New York, a Saturday morning class at a Chinmaya centre.

Now the texts they all comment on