Features

Woodward of Mahinda

Published

5 years ago

2020/10/4

Frank Lee Woodward was born in Norfolk, England, in 1871, the third son of an Anglican clergyman. At school, and later at Sidney Sussex College, Cambridge, he was a renowned sportsman. But at around 19-years of age he went through a period of psychological ‘distress’, which led him in particular to the stoic philosophy of Marcus Aurelius, whom he described as ‘a pillar of strength to those who live inwardly’.

From 1898 he served as a schoolmaster at Stamford for five years, receiving a master’s degree from Cambridge in 1901. During this period he discovered Theosophy, at first via the ideas of reincarnation in Plato. He joined the society in 1902, and soon developed a boundless faith in Colonel Olcott and his brand of Buddhism.

Although already at this time something of an anachronism, as a Theosophical Buddhist Woodward believed implicitly in Madame Blavatsky’s Himalayan brotherhood of Mahatmas; he later wrote to a friend: ‘Do not repulse T.S. teachings because you cannot grasp them or because one side is prominent i.e. Hinduism … the Bodhisat (Maitreya) is watching over this world’.

A Theosophist of the old school, he offered his services to Olcott, who in 1903 installed him as the principal of Mahinda College, administered by the Buddhist Theosophical Society of Galle, Sri Lanka. Here he worked indefatigably for 16 years, assuming a legendary status which approached that of the good Colonel himself. Drawing no salary, he ploughed much of his inheritance into the erection of new buildings — an act of generosity which resulted in his living in dire poverty towards the end of his life.

Although he was a strict disciplinarian, the 350 boys of the college dearly idolized him. Woodward conducted the senior classes in Buddhist philosophy, and would personally wash the feet of many of the monks as they came to the school hall for almsgiving. For a time he edited the Buddhist, the leading Buddhist magazine on the island, and each year went to Madras for the annual convention of the Theosophical Society.

The tropical climate was beginning to tell on his health, however, and in 1919, armed with literally a ton of books, and ‘Buddha relics’, courtesy of the monks of the Galle District, he retired to Tasmania to live out the remaining 33 years of his life translating the Pali Canon.

Woodward bought a small apple orchard and cottage from a fellow Theosophist. Situated on the Tamar River 40 km from Launceston, his study afforded a magnificent view of Ben Lomond, one of the highest peaks in Tasmania, 65 km away. In this idyllic setting he began his real life’s work, at the age of nearly 50.

Apart from contributing the occasional article on Buddhism to Theosophy in Australasia, Woodward’s chief preoccupation was his translations for the Pali Text Society, established by Rhys Davids in 1881. From 1916 on, his contribution amounted to no fewer than 16 volumes, though it is probably for his 1925 anthology, Some Sayings of the Buddha, that he is best remembered.

Christmas Humphreys, that other renowned Theosophical Buddhist, writing in 1972, considered it still the finest anthology of the Pali Canon produced. It was also included in the World’s Classics series, with an introduction by Sir Francis Young-husband. For many Westerners, including many later prominent Australian Buddhists, this book has been an entree to Buddhism, and although the style seems now somewhat florid, it earned Woodward a place alongside Rhys Davids and Nyanatiloka as a Pali scholar.

F. L. Woodward’s life in Tasmania was characteristically unostentatious and rustic. He lived for his translations, and Tasmania afforded him the required isolation. Although he was thought of as a bit of an eccentric by the people of the district, he struck up close friendships with his nearest neighbours and was a favourite among the local children, who invariably received sweets from him on his visits to the store. He also drew up their astrological charts — another Theosophical pastime.

A strict vegetarian and animal lover, he astounded his neighbours with his fondness for the snakes of the area, many of which he accorded nicknames. Although in his last years his orchard was neglected and his spartan lifestyle not that much more comfortable than a Buddhist monk’s, making do on an annuity of around ?70 a year, he is said to have been always ‘cheery and boisterous’.

Each night he practised yoga, and he became so oblivious to his appearance that on the few occasions he left the ‘radius’ of his ‘ashrama’, as he put it, he often did so clad only in ‘a pair of pyjamas, a paper bag for a shirt and a white turban’. His neighbours relate that on one walk he bumped into Sir Robert Menzies, who was visiting friends in the area, and subsequently had him in for afternoon tea.

Woodward only descended on Launceston two or three times a year, usually to take part in some activity of the local branch of the Theosophical Society. He claimed always to be ‘confident of the goodness of whatever happens’, and perhaps some of this enthusiasm rubbed off on the increasing number of Australian Buddhists with whom he was corresponding in the few years before his death in 1952.”

[Croucher, Paul: Buddhism in Australia, 1848-1988. — Kensington, NSW,

Australia : New South Wales University Press, ?1989. — 147 S. : Ill. —

ISBN 0-86840-195-1. — S. 21 – 23]

The Western Contribution to Buddhism

William Peiris

(1973) Delhi: Motilal Banarsidass Publications.

CHAPTER II BRITAIN

The name of F.L. Woodward scintillates among Pali scholars who edited and translated sacred texts of the Buddhists for the Pali Text Society. But Woodward is remembered in Ceylon more for his great service to the education of Buddhist boys than for his profound Pali scholarship. It is not generally known that he spent ?2,000 of his patrimony at the beginning of the present century to erect buildings for a Buddhist school in the south of Ceylon-Mahinda College, Galle- in which he served for sixteen years as Principal without drawing the salary attached to the post. The school funds met his bare expenses. A confirmed bachelor, he lived on a purely vegetable diet. He invariably wore a white suit while in Ceylon. He never went home on a holiday. Simplicity was the keynote of his life, which moved Mrs. Rhys Davids once to describe him as a “recluse.” The third son of the Rev. W. Woodward of Saham, Norfolk, England, Frank Lee Woodward was born on 13 April, 1871. As a boy of eight he mastered the Elementary Latin Course, and began the study of Greek, French and German. In 1879, he joined Christ Hospital, where he won the Latin and French prizes on three occasions. Besides his academic brilliance, he possessed remarkable athletic prowess. At the age of 14 he was a member of the House Fifteen, and two years later was a perfect and one of the First Fifteen. For several years he held the record for Putting the Weight and annexed prizes in most athletic events.

Pupil and teacher became close friends

At eighteen he entered Sidney Sussex College, Cambridge winning the first classical scholarship, and at nineteen was awarded the Gold Medal for Latin verse and an exhibition. He became College organist, won the prize for Latin essay and passed the Classical Tripos examination with honours in the third year of his admission to the University. He also held office as Rugby football Captain, Vice-captain of Boats, Athletic Secretary and full-back in the Association Football Team.

He served the Rugby Preparatory School for a short period as an assistant master. Later, he became classics master at the Royal Grammar School, Worcester, where he taught for three years until 1897. While there he rowed the Worcester City Boat to victory at many a regatta, and won honour for Worcester and the Midland Counties on the football field. Stamford School, an ancient foundation in Lincolnshire, was where he next served. He taught there for five years from 1895 as second master. E.M. Hare became close friends. During his five-year period at Stamford he devoted a good deal of his time to the study of both Western and Eastern philosophy, Pali and Sanskrit, English literature, and religion. It was he who persuaded Hare to study Pali.

Woodward joined the Theosophical Society in 1902. He described his becoming a member of it as “the most important event” in his life, for it led to his acceptance of the Buddha’s teachings.

In a letter to Col. H.S. Olcott, the then President of the Theosophical Society, Woodward offered his service to the East, and Olcott gladly accepted the offer, for at that time the latter had been requested, by Buddhists to find a head for Mahinda College, in Ceylon. On 1 August, 1903, Woodward landed in the town of Galle.

More than the architect of Mahinda

He found Mahinda College housed in an old Dutch building in the busy part of the Fort of Galle. The attendance was only 60. His high academic attainments and long experience as a teacher in public schools in England soon became known all over the country and parents began to remove their sons from other schools and send them to Mahinda College. One of them, now a nonagenarian, Mr. Vincent de Silva, says that he still remembers the Latin that Woodward taught him. He often speaks of his old teacher with affection and gratitude. The numbers on the roll rapidly rose to 300-the maximum that could be accommodated in the building.

Woodward himself selected the present site of Mahinda, some public-spirited residents of the area donating the lands. He was not merely the architect of the school, but its foreman of works as well. He was often seen with a trowel in hand among masons. Sometimes he would be on the scaffoldings taking measurements. His identity is concealed in the name of “Vanapala” (Sinhalese for Woodward) among the names on a brass plate in a set of classrooms.

Woodward was a strict disciplinarian. He set a very high tone in the college and it made rapid progress under his able direction. He, however, sought no publicity. He was revered for his self-sacrifice, his generosity and his erudition. One of his many efforts was directed at establishing Sinhalese as a subject for the Cambridge Local examinations which were then held in Ceylon. He was a pioneer of the Ceylon University movement.

He used to wear the simple garb of a white shirt and white cloth and to observe the Eight Precepts of Buddhism on full moon days, setting a noble example to his pupils and neighbours. Occasionally he would offer alms to Buddhist monks in the school hall, himself serving the meals with great humility, and would himself wash and wipe the feet of the monks as they came in single file for the alms-giving.

He taught various classes for several hours a day, besides attending to administrative matters. He knew every pupil of the school both by name, and by nickname – all given by him and drawn from Shakespearian characters. One of them was Caliban.

Regular donations to Society

Woodward left Galle on 7 October, 1919, for Tasmania, where he grew apples for his livelihood, and edited and translated Pali texts. He made regular donations to the Pali Text Society. In 1936, upon the publication of 15 volumes of a complete translation of the Digha, Majjhima, Samyutta and Anguttara Nikayas, Mrs. Rhys Davids declared: “More specially our tribute is due to him (Woodward) who has borne the major burden, translating alone six of the fifteen volumes, giving aid in a seventh and now crowning our labours with this last volume. To all this must be added his recently issued translations of two Minor Anthologies in the Sacred Books of the Buddhist series Udana and Iti-vuttaka, and his first edition of the Samyutta Commentary. Very worthily has he stood in the breach left by the untimely death of Richard Morris and Edmund Hardy. That we can look forward in a few years to completing our scheduled programme is largely due to him.”

Mrs. Rhys Davids added that Woodward had undertaken all those labours while resting from “agricultural toil”, and not looking for any reward save that which good work done brings. Contact:

Photo:

Courtesy: Mahinda Club.org

All News Advertisement

Features

More state support needed for marginalised communities

Published

2 days ago

2026/02/13

Thilina Walpola

A landslide in the Central Province

Message from Malaiyaha Tamil community to govt:

Insights from SSA Cyclone Ditwah Survey

When climate disasters strike, they don’t affect everyone equally. Marginalised communities typically face worse outcomes, and Cyclone Ditwah is no exception. Especially in a context where normalcy is far from “normal”, the idea of returning to normalcy or restoring a life of normalcy makes very little sense.

The island-wide survey (https://ssalanka.org/reports/) conducted by the Social Scientists’ Association (SSA), between early to mid-January on Cyclone Ditwah shows stark regional disparities in how satisfied or dissatisfied people were with the government’s response. While national satisfaction levels were relatively high in most provinces, the Central Province tells a different story.

Only 35.2% of Central Province residents reported that they were satisfied with early warning and evacuation measures, compared to 52.2% nationally. The gap continues across every measure: just 52.9% were satisfied with immediate rescue and emergency response, compared with the national figure of 74.6%. Satisfaction with relief distribution in the Central Province is 51.9% while the national figure stands at 73.1%. The figures for restoration of water, electricity, and roads are at a low 45.9% in the central province compared to the 70.9% in national figures. Similarly, the satisfaction level for recovery and rebuilding support is 48.7% in the Central Province, while the national figure is 67.0%.

A deeper analysis of the SSA data on public perceptions reveals something important: these lower satisfaction rates came primarily from the Malaiyaha Tamil population. Their experience differed not just from other provinces, but also from other ethnic groups living in the Central Province itself.

The Malaiyaha Tamil community’s vulnerability didn’t start with the cyclone. Their vulnerability is a historically and structurally pre-determined process of exclusion and marginalisation. Brought to Sri Lanka during British rule to work for the empire’s plantation economies, they have faced long-term economic exploitation and have repeatedly been denied access to state support and social welfare systems. Most estate residents still live in ‘line rooms’ and have no rights to the land they cultivate and live on. The community continues to be governed by an outdated estate management system that acts as a barrier to accessing public and municipal services such as road repair, water, electricity and other basic infrastructures available to other citizens.

As far as access to improved water sources is concerned, the Sri Lanka Demographic Health Survey (2016) shows that 57% of estate sector households don’t have access to improved water sources, while more than 90% of households in urban and rural areas do. With regard to the level of poverty, as the Department of Census and Statistics (2019) data reveals, the estate sector where most Malaiyaha Tamils live had a poverty headcount index of 33.8%; more than double the national rate of 14.3%. These statistics highlight key indicators of the systemic discrimination faced by the Malaiyaha Tamil community.

Some crucial observations from the SSA data collectors who enumerated responses from estate residents in the survey reveal the specific challenges faced by the Malaiyaha Tamils, particularly in their efforts to seek state support for compensation and reconstruction.

First, the Central Province experienced not just flooding but also the highest number of landslides in the island. As a result, some residents in the region lost entire homes, access roadways, and other basic infrastructures. The loss of lives, livelihoods and land was at a higher intensity compared to the provinces not located in the hills. Most importantly, the Malaiyaha Tamil community’s pre-existing grievances made them even more vulnerable and the government’s job of reparation and restitution more complex.

Early warnings hadn’t reached many areas. Some data collectors said they themselves never heard any warnings in estate areas, while others mentioned that early warnings were issued but didn’t reach some segments of the community. According to the resident data collectors, the police announcements reached only as far as the sections where they were able to drive their vehicles to, and there were many estate roads that were not motorable. When warnings did filter through to remote locations, they often came by word of mouth and information was distorted along the way. Once the disaster hit, things got worse: roads were blocked, electricity went out, mobile networks failed and people were cut off completely.

Emergency response was slow. Blocked roads meant people could not get to hospitals when they needed urgent care, including pregnant mothers. The difficult terrain and poor road conditions meant rescue teams took much longer to reach affected areas than in other regions.

Relief supplies didn’t reach everyone. The Grama Niladhari divisions in these areas are huge and hard to navigate, making it difficult for Grama Niladharis to reach all places as urgently as needed. Relief workers distributed supplies where vehicles could go, which meant accessible areas got help while remote communities were left out.

Some people didn’t even try to go to safety centres or evacuation shelters set up in local schools because the facilities there were already so poor. The perceptions of people who did go to safety centres, as shown in the provincial data, reveal that satisfaction was low compared to other affected regions of the country. Less than half were satisfied with space and facilities (42.1%) or security and protection (45.0%). Satisfaction was even lower for assistance with lost or damaged documentation (17.9%) and information and support for compensation applications (28.2%). Only 22.5% were satisfied with medical care and health services below most other affected regions.

Restoring services proved nearly impossible in some areas. Road access was the biggest problem. The condition of the roads was already poor even before the cyclone, and some still haven’t been cleared. Recovery is especially difficult because there’s no decent baseline infrastructure to restore, hence you can’t bring roads and other public facilities back to a “good” condition when they were never good, even before the disaster.

Water systems faced their own complications. Many households get water from natural sources or small community projects, and not the centralised state system. These sources are often in the middle of the disaster zone and therefore got contaminated during the floods and landslides.

Long-term recovery remains stalled. Without basic infrastructure, areas that are still hard to reach keep struggling to get the support they need for rebuilding.

Taken together, what do these testaments mean? Disaster response can’t be the same for everyone. The Malaiyaha Tamil community has been double marginalised because they were already living with structural inequalities such as poor infrastructure, geographic isolation, and inadequate services which have been exacerbated by Cyclone Ditwah. An effective and fair disaster response needs to account for these underlying vulnerabilities. It requires interventions tailored to the historical, economic, and infrastructural realities that marginalized communities face every day. On top of that, it highlights the importance of dealing with climate disasters, given the fact that vulnerable communities could face more devastating impacts compared to others.

(Shashik Silva is a researcher with the Social Scientists’ Association of Sri Lanka)

by Shashik Silva ✍️

Features

Crucial test for religious and ethnic harmony in Bangladesh

Published

3 days ago

2026/02/12

Sahan Weerasooriya

A political protest that led to governmental change in Bangladesh mid last year. (photograph: imago)

Will the Bangladesh parliamentary election bring into being a government that will ensure ethnic and religious harmony in the country? This is the poser on the lips of peace-loving sections in Bangladesh and a principal concern of those outside who mean the country well.

The apprehensions are mainly on the part of religious and ethnic minorities. The parliamentary poll of February 12th is expected to bring into existence a government headed by the Bangladesh Nationalist Party (BNP) and the Islamist oriented Jamaat-e-Islami party and this is where the rub is. If these parties win, will it be a case of Bangladesh sliding in the direction of a theocracy or a state where majoritarian chauvinism thrives?

Chief of the Jamaat, Shafiqur Rahman, who was interviewed by sections of the international media recently said that there is no need for minority groups in Bangladesh to have the above fears. He assured, essentially, that the state that will come into being will be equable and inclusive. May it be so, is likely to be the wish of those who cherish a tension-free Bangladesh.

The party that could have posed a challenge to the above parties, the Awami League Party of former Prime Minister Hasina Wased, is out of the running on account of a suspension that was imposed on it by the authorities and the mentioned majoritarian-oriented parties are expected to have it easy at the polls.

A positive that has emerged against the backdrop of the poll is that most ordinary people in Bangladesh, be they Muslim or Hindu, are for communal and religious harmony and it is hoped that this sentiment will strongly prevail, going ahead. Interestingly, most of them were of the view, when interviewed, that it was the politicians who sowed the seeds of discord in the country and this viewpoint is widely shared by publics all over the region in respect of the politicians of their countries.

Some sections of the Jamaat party were of the view that matters with regard to the orientation of governance are best left to the incoming parliament to decide on but such opinions will be cold comfort for minority groups. If the parliamentary majority comes to consist of hard line Islamists, for instance, there is nothing to prevent the country from going in for theocratic governance. Consequently, minority group fears over their safety and protection cannot be prevented from spreading.

Therefore, we come back to the question of just and fair governance and whether Bangladesh’s future rulers could ensure these essential conditions of democratic rule. The latter, it is hoped, will be sufficiently perceptive to ascertain that a Bangladesh rife with religious and ethnic tensions, and therefore unstable, would not be in the interests of Bangladesh and those of the region’s countries.

Unfortunately, politicians region-wide fall for the lure of ethnic, religious and linguistic chauvinism. This happens even in the case of politicians who claim to be democratic in orientation. This fate even befell Bangladesh’s Awami League Party, which claims to be democratic and socialist in general outlook.

We have it on the authority of Taslima Nasrin in her ground-breaking novel, ‘Lajja’, that the Awami Party was not of any substantial help to Bangladesh’s Hindus, for example, when violence was unleashed on them by sections of the majority community. In fact some elements in the Awami Party were found to be siding with the Hindus’ murderous persecutors. Such are the temptations of hard line majoritarianism.

In Sri Lanka’s past numerous have been the occasions when even self-professed Leftists and their parties have conveniently fallen in line with Southern nationalist groups with self-interest in mind. The present NPP government in Sri Lanka has been waxing lyrical about fostering national reconciliation and harmony but it is yet to prove its worthiness on this score in practice. The NPP government remains untested material.

As a first step towards national reconciliation it is hoped that Sri Lanka’s present rulers would learn the Tamil language and address the people of the North and East of the country in Tamil and not Sinhala, which most Tamil-speaking people do not understand. We earnestly await official language reforms which afford to Tamil the dignity it deserves.

An acid test awaits Bangladesh as well on the nation-building front. Not only must all forms of chauvinism be shunned by the incoming rulers but a secular, truly democratic Bangladesh awaits being licked into shape. All identity barriers among people need to be abolished and it is this process that is referred to as nation-building.

On the foreign policy frontier, a task of foremost importance for Bangladesh is the need to build bridges of amity with India. If pragmatism is to rule the roost in foreign policy formulation, Bangladesh would place priority to the overcoming of this challenge. The repatriation to Bangladesh of ex-Prime Minister Hasina could emerge as a steep hurdle to bilateral accord but sagacious diplomacy must be used by Bangladesh to get over the problem.

A reply to N.A. de S. Amaratunga

A response has been penned by N.A. de S. Amaratunga (please see p5 of ‘The Island’ of February 6th) to a previous column by me on ‘ India shaping-up as a Swing State’, published in this newspaper on January 29th , but I remain firmly convinced that India remains a foremost democracy and a Swing State in the making.

If the countries of South Asia are to effectively manage ‘murderous terrorism’, particularly of the separatist kind, then they would do well to adopt to the best of their ability a system of government that provides for power decentralization from the centre to the provinces or periphery, as the case may be. This system has stood India in good stead and ought to prove effective in all other states that have fears of disintegration.

Moreover, power decentralization ensures that all communities within a country enjoy some self-governing rights within an overall unitary governance framework. Such power-sharing is a hallmark of democratic governance.

Features

Celebrating Valentine’s Day …

Published

3 days ago

2026/02/12

Sahan Weerasooriya

Valentine’s Day is all about celebrating love, romance, and affection, and this is how some of our well-known personalities plan to celebrate Valentine’s Day – 14th February:

Merlina Fernando (Singer)

Yes, it’s a special day for lovers all over the world and it’s even more special to me because 14th February is the birthday of my husband Suresh, who’s the lead guitarist of my band Mission.

We have planned to celebrate Valentine’s Day and his Birthday together and it will be a wonderful night as always.

We will be having our fans and close friends, on that night, with their loved ones at Highso – City Max hotel Dubai, from 9.00 pm onwards.

Lorensz Francke (Elvis Tribute Artiste)

On Valentine’s Day I will be performing a live concert at a Wealthy Senior Home for Men and Women, and their families will be attending, as well.

I will be performing live with romantic, iconic love songs and my song list would include ‘Can’t Help falling in Love’, ‘Love Me Tender’, ‘Burning Love’, ‘Are You Lonesome Tonight’, ‘The Wonder of You’ and ‘’It’s Now or Never’ to name a few.

To make Valentine’s Day extra special I will give the Home folks red satin scarfs.

Emma Shanaya (Singer)

I plan on spending the day of love with my girls, especially my best friend. I don’t have a romantic Valentine this year but I am thrilled to spend it with the girl that loves me through and through. I’ll be in Colombo and look forward to go to a cute cafe and spend some quality time with my childhood best friend Zulha.

JAYASRI

Emma-and-Maneeka

This Valentine’s Day the band JAYASRI we will be really busy; in the morning we will be landing in Sri Lanka, after our Oman Tour; then in the afternoon we are invited as Chief Guests at our Maris Stella College Sports Meet, Negombo, and late night we will be with LineOne band live in Karandeniya Open Air Down South. Everywhere we will be sharing LOVE with the mass crowds.

Kay Jay (Singer)

I will stay at home and cook a lovely meal for lunch, watch some movies, together with Sanjaya, and, maybe we go out for dinner and have a lovely time. Come to think of it, every day is Valentine’s Day for me with Sanjaya Alles.

Maneka Liyanage (Beauty Tips)

On this special day, I celebrate love by spending meaningful time with the people I cherish. I prepare food with love and share meals together, because food made with love brings hearts closer. I enjoy my leisure time with them — talking, laughing, sharing stories, understanding each other, and creating beautiful memories. My wish for this Valentine’s Day is a world without fighting — a world where we love one another like our own beloved, where we do not hurt others, even through a single word or action. Let us choose kindness, patience, and understanding in everything we do.

Janaka Palapathwala (Singer)

Janaka

Valentine’s Day should not be the only day we speak about love.

From the moment we are born into this world, we seek love, first through the very drop of our mother’s milk, then through the boundless care of our Mother and Father, and the embrace of family.

Love is everywhere. All living beings, even plants, respond in affection when they are loved.

As we grow, we learn to love, and to be loved. One day, that love inspires us to build a new family of our own.

Love has no beginning and no end. It flows through every stage of life, timeless, endless, and eternal.

Natasha Rathnayake (Singer)

We don’t have any special plans for Valentine’s Day. When you’ve been in love with the same person for over 25 years, you realise that love isn’t a performance reserved for one calendar date. My husband and I have never been big on public displays, or grand gestures, on 14th February. Our love is expressed quietly and consistently, in ordinary, uncelebrated moments.

With time, you learn that love isn’t about proving anything to the world or buying into a commercialised idea of romance—flowers that wilt, sweets that spike blood sugar, and gifts that impress briefly but add little real value. In today’s society, marketing often pushes the idea that love is proven by how much money you spend, and that buying things is treated as a sign of commitment.

Real love doesn’t need reminders or price tags. It lives in showing up every day, choosing each other on unromantic days, and nurturing the relationship intentionally and without an audience.

This isn’t a judgment on those who enjoy celebrating Valentine’s Day. It’s simply a personal choice.

Melloney Dassanayake (Miss Universe Sri Lanka 2024)

I truly believe it’s beautiful to have a day specially dedicated to love. But, for me, Valentine’s Day goes far beyond romantic love alone. It celebrates every form of love we hold close to our hearts: the love for family, friends, and that one special person who makes life brighter. While 14th February gives us a moment to pause and celebrate, I always remind myself that love should never be limited to just one day. Every single day should feel like Valentine’s Day – constant reminder to the people we love that they are never alone, that they are valued, and that they matter.

I’m incredibly blessed because, for me, every day feels like Valentine’s Day. My special person makes sure of that through the smallest gestures, the quiet moments, and the simple reminders that love lives in the details. He shows me that it’s the little things that count, and that love doesn’t need grand stages to feel extraordinary. This Valentine’s Day, perfection would be something intimate and meaningful: a cozy picnic in our home garden, surrounded by nature, laughter, and warmth, followed by an abstract drawing session where we let our creativity flow freely. To me, that’s what love is – simple, soulful, expressive, and deeply personal. When love is real, every ordinary moment becomes magical.

Noshin De Silva (Actress)

Valentine’s Day is one of my favourite holidays! I love the décor, the hearts everywhere, the pinks and reds, heart-shaped chocolates, and roses all around. But honestly, I believe every day can be Valentine’s Day.

It doesn’t have to be just about romantic love. It’s a chance to celebrate love in all its forms with friends, family, or even by taking a little time for yourself.

Whether you’re spending the day with someone special or enjoying your own company, it’s a reminder to appreciate meaningful connections, show kindness, and lead with love every day.

And yes, I’m fully on theme this year with heart nail art and heart mehendi design!

Wishing everyone a very happy Valentine’s Day, but, remember, love yourself first, and don’t forget to treat yourself.

Sending my love to all of you.