How can I get the english Translation of the book by VPP "Who Am I? " written by Ramanmaharshi?

Question

I mean the book 'Self enquiry' by TMP Madhavan

Answer 1

You are asking about Dr. T.M.P. Mahadevan's work. The book is available on line free:
http://www.sriramanamaharshi.org/selfenquiry.html

Here is an excerpt:

Everything you need to know about the practice of Self-enquiry is contained in the following few lines.

11. What is the means for constantly holding on to the thought ‘Who am I?’

When other thoughts arise, one should not pursue them, but should inquire: ‘To whom do they arise?’ It does not matter how many thoughts arise. As each thought arises, one should inquire with diligence, “To whom has this thought arisen?”. The answer that would emerge would be “To me”. Thereupon if one inquires “Who am I?”, the mind will go back to its source; and the thought that arose will become quiescent. With repeated practice in this manner, the mind will develop the skill to stay in its source. When the mind that is subtle goes out through the brain and the senseorgans, the gross names and forms appear; when it stays in the heart, the names and forms disappear. Not letting the mind go out, but retaining it in the Heart is what is called “inwardness” (antarmukha). Letting the mind go out of the Heart is known as “externalisation” (bahir-mukha). Thus, when the mind stays in the Heart, the ‘I’ which is the source of all thoughts will go, and the Self which ever exists will shine. Whatever one does, one should do without the egoity “I”. If one acts in that way, all will appear as of the nature of Siva (God).

12. Are there no other means for making the mind quiescent?

Other than inquiry, there are no adequate means. If through other means it is sought to control the mind, the mind will appear to be controlled, but will again go forth.

Regarding this, there is a question which is often asked - "what happens after I've asked the question "who am I?" - The answer is there, in the passage above. There is no need to go off here, there and everywhere asking what to do next. "It does not matter how many thoughts arise. As each thought arises, one should enquire with diligence. "To whom has this thought arisen?"" This re-asserts vichara mode.

Ramana Maharshi's simple instruction coupled with his statement "it does not matter how many thoughts arise," negates any need to go looking for further instruction. The very thought - "now what happens" - needs vichara attention. The thought - "OK, I've done that" - needs vichara attention. The idea - "I'm still waiting!" - as soon as one registers it, needs vichara attention. If the mind drifts and the drift does not register, do not worry, re-commence vichara when one becomes aware of any obtrusive thought. If one becomes angry, who is angry? If one registers sadness, who is sad? If one registers a semblance of happiness, who is happy?...etc.

From Talk 454 - Ramana Maharshi advises:

There is confusion between the means and the end (i.e., sadhana and sadhya). Who is the enquirer? The aspirant and not the siddha. Enquiry signifies that the enquirer considers himself separate from enquiry.

So long as this duality lasts the enquiry must be continued, i.e., until the individuality disappears and the Self is realised to be only the eternal Be-ing (including enquiry and enquirer).

The Truth is that Self is constant and unintermittent Awareness. The object of enquiry is to find the true nature of the Self as Awareness. Let one practise enquiry so long as separateness is perceived.

If once realisation arises there is no further need for enquiry. The question will also not arise. Can awareness ever think of questioning who is aware? Awareness remains pure and simple.

The enquirer is aware of his own individuality. Enquiry does not stand in the way of his individual awareness; nor does external work interfere with such awareness. If work, seemingly external, does not obstruct the individual awareness, will the work, realised to be not separate from the Self, obstruct the uninterrupted Awareness of the Self, which is One without a second and which is not an individual separate from work?
(Sri Ramanasramam, Tiruvannamalai, S. India and online)