Ceylon

In May, 1918, the Sadhu had almost completed a long and arduous tour through South India. Before passing west and north again he left the great continent of his birth, and crossing to Colombo spent six weeks in Ceylon. During those crowded weeks the enthusiasm of the south was repeated in every place he visited, and increasingly as the days went by. Probably for the first time in Ceylon missionaries, ministers, and laymen of all denominations joined together for a campaign that should cover most of the important towns of the Island; and their harmonious co-operation not only made things run smoothly for the Sadhu, but largely contributed to the very real success of his work. . Everything was done to ensure his visiting as many places as possible, and local papers in Colombo, Kandy, and Jaffna reported his progress as he went along.

Mr. Wilson, the convener of the committee that arranged his programme, wrote :—

His (the Sadhu’s) meetings were always attended by enormous crowds. People began to come in from 8 o'clock when the meetings were announced to begin at 6 p.m.

Catholics and Hindus came in great numbers, and people from as far as forty miles off came to Colombo to attend the meetings. At no place could a hall be got large enough to hold the crowds that thronged to hear him day after day. Drawing-room meetings were arranged in many places. Probably no Christian evangelical effort so greatly stirred the people as this mission of an Indian convert garbed as a sanyasi. There was no way of translating the addresses into Sinhalese. An attempt was made, but proving unsatisfactory the idea was abandoned.

A Hindu gentleman well acquainted with the recent revival literature of Hinduism was desirous of putting into the question-box a question relating to prayer. By a happy coincidence that night the Sadhu spoke on prayer. The man listened very attentively, and at the end he said, “‘ He is really a spiritual guru (teacher) and I hope to get light from him.”

In Jaffna, a large city on the north of the Island, a real spiritual work was done. In writing of the Sadhu the Rev. G. G. Brown, M.A., a missionary in Jaffna, said of the Sadhu :—

He has a deep and unique religious experience, yet it is with great hesitancy that he speaks about it, and he never gives the impression that his should be the normal experience, or that others should follow his‘manner of living. His hold on the people is real, and I have never seen large meetings at Jaffna at which the attention was so marked. Part of his charm and power lies in the fact that he represents a purely Indian type of life and thought, and in him we have an expression of Christian ideals in a purely Indian setting.

Invitations were scattered broadcast amongst non-Christians which were well responded to by Buddhists, Muhammadans, and Hindus, and they were assured that if they came “ with an open mind they should not return without gain.” In several places, especially in Jaffna, after the Sadhu’s departure, articles appeared in the local papers earnestly urging a practical issue, and inviting college and school teachers as well as ministers to follow up the work while hearts were likely to be responsive to the message of life.

The Sadhu often addressed as many as three meetings a day, as well as conducting interviews, and he suffered so much from the moist heat that in writing to a friend in the north he likened himself to a lump of salt in solution, adding, he was ‘“‘ willing to melt like salt if only the south might be salted.”

The Sadhu’s tour, both through Ceylon and South India, was a remarkable experience. In Colombo every day hundreds could not get near the doors of his meetings, and from dawn to late at night great numbers sought him out for spiritual guidance, so that all the time his life was lived amongst crowds. Newspapers wrote about him, and his name became a household word in thousands of Christian homes. But multitudes and popularity count for nothing to the Sadhu beyond the fact that they provide for him opportunities to preach Christ and reach the souls of men. At what cost this great work has been done only the Sadhu himself knows. His calm dignity amongst the enormous crowds that surrounded him and invaded his privacy at all hours, gave no hint of his innermost shrinking from such great publicity.

One great safeguard to the Sadhu in the enormous temptations such experiences bring, is his absolute simplicity, that simplicity which Fénélon describes as ‘an uprightness of soul wh'ch has ceased to dwell upon itself or its actions,’ where Christ is all and self less than the dust.

On his return to Colombo: after touring the Island he held a series of mectings, when his addresses were translated from Urdu into English by Canon Goldsmith, who went over from Madras for the purpose.

In many parts of Ceylon the Sadhu was much impressed by the apparent wealth of the people and their love of display. He spoke frequently and clearly everywhere with regard to the hindrance these things are to a true and simple Christian life, and he urged that humbler Christians should not be hindered in their higher life, since they could only reluctantly enter churches where such exhibitions were indulged in.

He found here as in the South that the spirit of caste amongst Christians seriously militated against spiritual progress, and he was as unsparing in his condemnation as he was tender in his pleading that this great stumblingblock should be removed.

In his own inimitable way Sadhu Sundar Singh used a striking simile when he compared India to a giant, the snowy Himalayas ‘being the head, and South India the feet. Putting his finger on the weak spot in the armour of Southern Christianity he said, “It is with the feet of South Indian Christians that Christianity can walk in India. But alas! although the feet are there, apparently strong and well shaped they cannot walk. What is, wrong? As in the case of a man I saw in Cochin, there is elephantiasis in the feet, and this clephantiasis is the spirit of caste.”

Who can speak with greater authority on this subject than Sadhu Sundar .Singh himself? Like Paul, who declared himself “‘a Hebrew of the Hebrews,” so may the Sadhu claim to be “ a Sikh of the Sikhs ’’—one of the proudest names in India; but instead his life testifies to the words, ‘“‘ God forbid that I should glory, save in the cross of Jesus: Christ, by whom the world is crucified unto me and I unto the world.”

In passing through Ceylon and India the Sadhu has made his appeal. Well might he say, “ Be ye followers of me” in this great matter. When will the great

Christian Church accept and abide by his teaching and example, and casting off the chains of centuries enter into that ‘‘ fulness of life’ of which the Sadhu so constantly spoke, and which he himself enjoys? Thus, and thus only, shall she enter into that abundant and glorious service that shall claim India for her Lord.

The visit of Sadhu Sundar Singh to the Churches of South India and Ceylon is over. His work is done, and he has passed to other lands and other communities. The hearts of thousands have been touched by his message and his personality, and though eminently practical he has stirred deep emotions in every place he has been to. Probably no single man has attracted so much attention and devotion in alt the history of the Christian Church in India.

During his visit people constantly besought him to pray for them; to visit and pray with sick friends and to bless little children; and:even to touch his robe brought comfort to many. As the Sadhu continued his journey through the South, these requests and this treatment became so general, and reports of his having healed the sick by his touch or through prayer so persistent, that he was obliged to decline requests to visit the homes of people, lest superstitious beliefs should cause them to look upon him as a worker of miracles. When asked to bless people his reply invariably was, ‘“How can these hands bless anyone—these hands that tore up God’s Word and burnt it in the fire? ”

Not by such means did Sundar Singh strive to bring men to the feet of his Master! But by forceful message and by a living example he showed men how to tread the same path, and with persuasive tenderness he sought to lead them to the Saviour. Is Sundar Singh to pass leaving only a burning message and precious memory ?

Greater than the blessing of his hands, greater than his personality, is the deep desire of his heart. that the Christians of India and Ceylon may accept his ministry, put it into practice, live by it, and with him become true and devoted followers of Jesus Christ.

Let us arise, and, “‘ His grace abiding,” follow Sadhu Sundar Singh even as-he follows Christ.