Sadhu Sundar Singh Movie in Urdu
Sundar Singh was naturally introduced to a Sikh family in the town of Rampur Kataania, Ludhiana (Punjab state) in northern India. Sikhism, established around 1500 AD, is a religion that shows faith in one God and rejects the rank framework; it had turn into one of the set up religions in the territory, standing separated from both Hinduism and Islam. Sundar Singh’s mom took him to sit at the feet of a sadhu, an austere blessed man, who lived in the wilderness a few miles away, while additionally sending him to Ewing Christian High School, Ludhiana, to learn English.
The demise of Sundar Singh’s mom, when he was fourteen, pitched him into viciousness and hopelessness. He took out his outrage on the preachers, mistreated Christian changes over, and disparaged their confidence. In last disobedience of their religion, he purchased a Bible and blazed it page by page in his home while his companions viewed.
Conversion to Christianity
Sundar felt that his religious interests in Sikhism and the scrutinizing of Christian and Hindu ministers left him without extreme significance. Sundar set out to execute himself by tossing himself upon a railroad track. He asked that whosoever is the ‘Genuine God’ would show up before him, or else he would slaughter himself; that very night he had a dream of Jesus who opened Sundar’s spirit to reality. Sundar declared to his dad, Sher Singh, that from this time forward he would take after Christ. His dad decried him, and his sibling Rajender Singh endeavored to harm him. He was not harmed just once but rather various times. Individuals of that territory tossed snakes in his home. Individuals used to have his house[clarification needed] yet his life was spared by the assistance of an adjacent Christian community.
On his sixteenth birthday, he was openly absolved as a Christian in the ward church in Simla, in the Himalayan foothills. Before this he had been staying at the Christian Leprosy Home at Sabathu, close Simla, serving the infection patients there.
Life of servitude
In October 1906, he set out on his voyage as another Christian, wearing a turban and the yellow robe of a Hindu sadhu, a plain gave to profound practice. Singh saw himself as a sadhu, yet one inside of Christianity instead of Hinduism, on the grounds that he understood Christianity couldn’t infiltrate India unless it was in an Indian way.
“I am not qualified to follow in the progressions of my Lord,” he said, “be that as it may, similar to Him, I need no home, no belonging. Like Him I will have a place with the street, sharing the torment of my kin, eating with the individuals who will give me safe house, and telling all men of the adoration for God.”
Subsequent to coming back to his home town, where he was given a suddenly warm welcome, Sundar Singh voyaged northward through the Punjab, over the Bannihal Pass into Kashmir, and after that back through Muslim Afghanistan and into the rascal invaded North-West Frontier and Baluchistan. He was alluded to as “the witness with the draining feet” by the Christian groups of the north. He languished capture and stoning over his convictions, and experienced magical experiences.
In 1908, he crossed the wilderness of Tibet, where he was shocked by the living conditions. He was stoned as he washed in cool water on the grounds that it was accepted that “blessed men never washed.”
In 1908 he went to Bombay, wanting to board a boat to visit Palestine yet was rejected a license, and needed to come back toward the north. On this outing he perceived a fundamental predicament of the Christian mission to India. A brahmin had broke down in a hot, swarmed railroad carriage and was offered water by the Anglo-Indian stationmaster. The brahmin could just acknowledge it in his own drinking vessel. Sundar Singh understood that India would not promptly change over to Western-style Christianity, despite the fact that individuals had reacted to his sadhu’s robe.
Formal Christian training
In December 1909 Singh started preparing for the Christian service at the Anglican school in Lahore. As per his biographers, he didn’t frame cozy associations with kindred understudies, meeting them just at supper times and assigned supplication to God sessions. He was alienated for being “diverse”.
Despite the fact that Singh had been immersed by an Anglican minister, he was insensible of the clerical society and traditions of Anglicanism. His powerlessness to adjust blocked him from fitting in with the schedules of scholastic study. Much in the school course appeared to be immaterial to the gospel as India expected to hear it. Following eight months in the school, Singh left in July 1910. It has been guaranteed by his biographers that Singh’s withdrawal was because of stipulations set around Bishop Lefroy. As an appointed Anglican cleric, Singh was advised to dispose of his sadhu’s robe and wear “respectable” European administrative dress, use formal Anglican love, sing English psalms; and not lecture outside his area without authorization. To not visit Tibet, then again, appeared to him an unfathomable dismissal of God’s call.
Stories from those years are shocking and now and again mind boggling. Surely there were those, who demanded that they were magical instead of genuine happenings. That first year, 1912, he came back with an uncommon record of discovering a three-hundred-year-old Christian recluse in a mountain buckle the Maharishi of Kailas, with whom he spent a few weeks in profound partnership.
As indicated by Singh, in a town called Rasar he had been tossed into a dry well loaded with bones and decaying fragile living creature and left to pass on, however after three days he was rescued.
At these and at different times Singh was said to have been saved by individuals from the “Sannyasi Mission”—mystery supporters of Jesus wearing Hindu markings, whom he guaranteed to have discovered all over India.
The mystery Sannyasi Mission is rumored to have numbered around 24,000 individuals crosswise over India.The sources of this fraternity were presumed to be connected to one of the Magi at Christ’s nativity and afterward the second century AD devotees of the witness Thomas coursing in India. Nothing was known about this evangelistic cooperation until William Carey started his teacher work in Serampore. The Maharishi of Kailas experienced blissful dreams about the mystery partnership that he retold to Sundar Singh, and Singh himself assembled his profound life around
Whether he won numerous proceeding with devotees on these perilous Tibetan treks is not known. Singh did not keep composed records and he was unaccompanied by whatever other Christian devotees who may have seen the occasion
Amid his twenties, Sundar Singh’s service extended significantly, and much sooner than he was thirty, his name and picture were natural everywhere throughout the Christian world. He portrayed a battle with Satan to hold his quietude, however individuals depicted him as constantly human, receptive and humble, with a feeling of fun and an adoration for nature. This character, with his outlines from standard life, gave his locations incredible effect. Numerous individuals said, “He not just looks like Jesus, he talks like Jesus more likely than not talked.” His discussions and his own discourse were educated by his periodic early morning contemplation, particularly on the accounts. In 1918 he made a long voyage through South India and Ceylon, and the next year he was welcome to Burma, Malaya, China and Japan.
A portion of the stories from these visits were as abnormal as any of his Tibetan enterprises. He asserted control over wild things. He asserted even to have control over illness and disease, however he never permitted his assumed mending endowments to be plugged.
For quite a while Sundar Singh had needed to visit Britain, and the open door came when his dad, Sher Singh, came to let him know that he too had turn into a Christian and wished to give him the cash for his toll to Britain. He went by the West twice, going to Britain, the United States and Australia in 1920, and to Europe again in 1922. He was invited by Christians of numerous customs, and his words sought the hearts of individuals who now confronted the result of World War I and who appeared to confirmation a shallow state of mind to life. Singh was shocked by what he saw as the realism, vacancy and irreligion he discovered all over, standing out it from Asia’s familiarity with God, regardless of how restricted that may be. Once back in India he proceeded with his service, however it was clear that he was getting all the more physically delicate.
In 1923 Sundar Singh made the remainder of his consistent summer visits to Tibet and returned depleted. His proclaiming days were clearly over and, in the following years, in his own home or those of his companions in the Simla slopes he offered himself to reflection, association, and composing a percentage of the things he had lived to lecture.
In 1929, against every one of his companions’ recommendation, Singh resolved to make one final voyage to Tibet. He was most recently seen on 18 April 1929 setting off on this adventure. In April he came to Kalka, a residential community beneath Simla, a rashly matured figure in his yellow robe among pioneers and sacred men who were starting their own particular trek to one of Hinduism’s heavenly places a few miles away. Where he pursued that is obscure. Whether he kicked the bucket of depletion or came to the mountains remains a riddle. Some said that Singh was killed and his body tossed into the waterway; another record says he was gotten up to speed into paradise with the heavenly attendants.
In the mid 1940s Bishop Dr. Augustine Peters, a local evangelist of South India, searched out Sundar’s sibling Rajender Singh, drove him to the Christian confidence and sanctified through water him in Punjab. Rajender alluded to numerous supernatural occurrences performed by Sundar Singh and individuals changed over to Christ under his service.
Sadhu Sundar Singh is prized by numerous as a developmental figure in the improvement of the Christian church in India.