Mahatma Gandhi's autobiography Sathiya Sodhani is one book which guides you as to what is right and wrong. Most importantly, the author should have experienced all these. The original was in Gujarati, and was later translated into English and other Indian languages. The book is in five parts, beginning with his birth, up until the year 1921. In the last chapter he writes, "My life from this point onward has been so public that there is hardly anything about it that people do not know...."
The introduction reads, "What I want to achieve - what I have been striving and pining to achieve these thirty years - is self-realization, to see God face to face, to attain Moksha. I live and move and have my being in pursuit of this goal." The paper back edition of the book costs Rs. 30 being subsidized by the Navajivan Trust, Ahmedabad.
Almost immediately after the Ahmedabad meeting I went to Nadiad. It was
here that I first used the expression 'Himalayan miscalculation'
which obtained such a wide currency afterwards. Even at Ahmedabad I
had begun to have a dim perception of my mistake. But when I reached
Nadiad and saw the actual state of things there and heard reports
about a large number of people from Kheda district having been
arrested, it suddenly dawned upon me that I had committed a grave
error in calling upon the people in the Kheda district and elsewhere
to launch upon civil disobedience prematurely, as it now seemed to
me. I was addressing a public meeting. My confession brought down
upon me no small amount of ridicule. But I have never regretted
having made that confession. For I have always held that it is only
when one sees one's own mistakes with a convex lens, and does just
the reverse in the case of others, that one is able to arrive at a
just relative estimate of the two. I further believe that a
scrupulous and conscientious observance of this rule is necessary
for one who wants to be a Satyagrahi.
Let us now see what that Himalayan miscalculation was. Before one can be fit for the practice of civil disobedience one must have rendered a willing and respectful obedience to the state laws. For the most part we obey such laws out of fear of the penalty for their breach, and this holds good particularly in respect of such laws as do not involve a moral principle. For instance, an honest, respectable man will not suddenly take to stealing, whether there is a law against stealing or not, but this very man will not feel any remorse for failure to observe the rule about carrying head-lights on bicycles after dark. Indeed it is doubtful whether he would even accept advice kindly about being more careful in this respect. But he would observe any obligatory rule of this kind, if only to escape the inconvenience of facing a prosecution for a breach of the rule. Such compliance is not, however, the willing and spontaneous obedience that is required of a Satyagrahi. A Satyagrahi obeys the laws of society intelligently and of his own free will, because he considers it to be his sacred duty to do so. It is only when a person has thus obeyed the laws of society scrupulously that he is in a position to judge as to which particular rules are good and just and which are injust and iniquitous. Only then does the right accrue to him of the civil disobedience of certain laws in well-defined circumstances. My error lay in my failure to observe this necessary limitation. I had called on the people to launch upon civil disobedience before they had thus qualified themselves for it, and this mistake seemed to me of Himalayan magnitude. As soon as I entered the Kheda district, all the old recollections of the Kheda Satyagraha struggle came back to me, and I wondered how I could have failed to perceive what was so obvious. I realized that before a people could could be fit for offering civil disobedience, they should thoroughly understand its deeper implications. That being so, before restarting civil disobedience on a mass scale, it would be necessary to create a band of well-tried, pure-hearted volunteers who thoroughly understood the strict conditions of Satyagraha. They could explain these to the people, and by sleepless vigilance keep them on the right path.
With these thoughts filling my mind I reached Bombay, raised a corps of Satyagrahi volunteers through the Satyagraha Sabha there, and with their help commenced the work of educating the people with regard to the meaning and inner significance of Satyagraha. This was principally done by issuing leaflets of an educative character bearing on the subject.
But whilst this work was going on, I could see that it was a difficult task to interest the people in the peaceful side of Satyagraha. The volunteers too failed to enlist themselves in large numbers. Nor did all those who actually enlisted take anything like a regular systematic training, and as the days passed by, the number of fresh recruits began gradually to dwindle instead of to grow. I realized that the progress of the training in civil disobedience was not going to be as rapid as I had at first expected.