שלום.नमस्ते.สมาธ.Pax.سلام.Peace.साटीनाम.صلح.Kwey.Amani.Udo.Barış.ειρήνη.Pace.Paz.Paix.Fred.
Frieden.Vrede.Siochana.мир.امن.和平.平和.평화.Ingatka.Wominjeka.Aloha.
.
.
.
...
ૐ.אמן
Holy
Scriptures Study, Week 52 Vayeilech; 119.1.17
Torah
Devarim 31:1 – 31:30
“Once again (Moshe) spoke to the Israelites and said to them:
“Today I am 120 years old and I can no longer lead you. Adonai has
told me that I shall not cross the (Yordan) River.
“But Adonai (by Adonai) will go across before you. (Adonai) will
destroy the nations living there, and you will defeat them as Adonai has
promised. (Yoshua) is the one who will lead you across.” (v1-3).
Moshe addresses Yoshua.
“You are the one who will divide up the land among them. But
Adonai is the One (Who) will go before you. (Adonai) will never fail you
or abandon you, so do not ever be afraid of your enemies.” (v7-8).
“Then (Moshe) gave them the following commandments:
“At the end of every seven years, at the time of the forgiveness of
debts during the Festival of Sukkot, when all Israel come to present themselves
before Adonai in the sanctuary that (Adonai) will choose, you must read the
Torah before all Israel, so that everyone will be able to hear it.
“You must assemble all the Israelites, the men, women, children, and all
the foreigners who live in your cities, and let them hear it, so that they will
learn to respect Adonai and to obey carefully all the commandments.”
(v12).
“Adonai said to (Moshe), ‘The time is approaching for you to die.
Call (Yoshua) to come to the Meeting Tent, where I shall give him
instructions.’” (v14).
Adonai foretells the rebellion of Israel.
“Now write down the words of this poem and teach it to the
Israelites. Make them memorize this poem so that it will serve as a
warning for the Israelites.” (v19).
“I am bringing them to a land flowing with milk and honey—the land I
promised to give to their ancestors—where they can eat and live in
luxury. Then they will begin to worship idols and reject My
covenant. Then, when they are surrounded by disasters and troubles, this
poem will be like a witness and will remind them that they have no excuse for
their disobedience.” (v20-21).
“Adonai also gave (Yoshua) instructions and said, ‘Be strong and brave,
and I will help you bring the Israelites into the land I have promised
them.’” (v23).
“(Moshe), at the very end of his life, finished writing the fifth scroll
of the Torah and he called it Devarim.” (v24).
--
Amidst the consideration of Adonai going before Israel to defeat the
enemies and protect Israel, is there any necessity for 1 to directly cause
violence by 1’s self? How does this notion balance with the example of
the splitting of the Sea of Reeds? How does this compare with the
teachings provided by the Bhagavad Gita, and respectively by Jesus, and the
Koran, and the Dhammapada? What legitimacy exists within the notion of
the battlefield simply being a mirror, and the enemy simply being 1’s own self
(ego)?
How does the description of the Promised Land (Eretz Israel), within the
Torah, compare with the description of Paradise within the Koran? How do
these respectively compare with supernatural abilities of the Tathagata,
described by the Buddha? How do these compare with Jesus’s description of
union with Deus amidst the predicted turmoil experienced within Earth?
And how do these compare with the ascension beyond Samsara (and the turmoil
described therein), as taught within the Bhagavad Gita? What is the
respective nature of the “carrot and stick” within each of these respective
traditions, and what is the basic, fundamental nature of the “carrot and stick”
itself? Amidst the belief of Adonai being omnipotent, is there any
legitimacy within the notion that there is certain legitimacy within each and
every act (even the most heinous and despicable of acts), because each of these
acts are manifested, necessarily, through the Omnipotent Will of Adonai?
And from that, is there any legitimacy within the notion that (because all acts
are manifestations of the Omnipotent Will of Adonai): all beings attain
Nirvana and join Adonai in Heaven, irregardless of the specific acts 1
commits? And amidst this notion, what guidance or motivations does a believer
of such a notion have towards leading a “righteous” life, with compassion
towards others? Without such a notion, what motivation does an individual
have to cause harm towards others? What is the ultimate nature and
purpose of forgiveness, apology, reconciliation, and atonement? And what
line of reasoning can be draw from the Faith that prompts such (FARA) amidst a
self-interested individual?
Amidst the mitzvah to abstain from repeating Hashem, out of concern for
utilising Hashem in vain (because It is so Holy), what legitimacy exists within
the notion of refusing to ever say Hashem similarly existing as a means of
utilising Hashem in vain (causing a lack verbalisation, and perhaps remembrance
of Hashem)?
--
Bhagavad Gita
Chapter 16
“Be fearless and pure; never waiver in your determination or your
dedication to the spiritual life. Give
freely. Be self-controlled, sincere,
(Truthful), loving, and full of the desire to serve. Realize the (Truth) of the scriptures; learn to be detached and to take joy in
renunciation.” (v1).
“Do not get angry or harm any living creature, but
be compassionate and gentle; show good
will to all.
“Cultivate vigor, patience, will, purity; avoid malice and pride. Then, Arjuna, you will achieve your divine
destiny.” (v2-3).
“Other qualities, Arjuna, make a person more and
more inhuman: hypocrisy, arrogance,
conceit, anger, cruelty, ignorance.”
(v4).
“The divine qualities lead to freedom; the demonic, to bondage. But do not grieve, Arjuna; you were born with divine attributes.” (v5)
“Some people have divine tendencies, others
demonic. I have described the divine at
length, Arjuna; now listen while I
describe the demonic.
“The demonic do things they should avoid and avoid
the things they should do. They have no
sense of uprightness, purity, or (Truth).
“ ‘There is no God,’ they say, ‘no (Truth), no
spiritual law, no moral order. The basis
of life is sex; what else can it be?’
“Holding such distorted views, possessing scant
discrimination, they become enemies of the world, causing suffering and
destruction.
“Hypocritical, proud, and arrogant, living in
delusion and clinging to deluded ideas, insatiable in their desires, they
pursue their unclean ends.
“Although burdened with fears that end only with
death, they still maintain with complete assurance, ‘Gratification of lust is
the highest that life can offer.’
“Bound on all sides by scheming and anxiety, driven
by anger and greed, they amass by any means they can a hoard of money for the
satisfaction of their cravings.
“ ‘I got this today,’ they say; ‘tomorrow I shall get that. This wealth is mine, and that will be mine
too.
“ ‘I have destroyed my enemies. I shall destroy others too! Am I not like God? I enjoy what I want. I am successful. I am powerful.
“ ‘I am happy.
I am rich and well-born. Who is
equal to me? I will perform sacrifices
and give gifts, and rejoice in my own generosity.’ This is how they go on, deluded by ignorance.
“Bound by their greed and entangled in a web of
delusion, whirled about by a fragmented mind, they fall into a dark hell.
“Self-important, obstinate, swept away by the pride
of wealth, they ostentatiously perform sacrifices without any regard for their
purpose.
“Egotistical, violent, arrogant, lustful, angry,
envious of everyone, they abuse (My) presence within their own bodies and in
the bodies of others.” (v6-18)
“There are three gates to this self-destructive
hell: lust, anger, and greed. Renounce these three.” (v21).
“Therefore let the scriptures be your guide in what
to do and what not to do. Understand
their teachings; then act in accordance
with them.” (v24).
--
Bhagavad Gita
Chapter 16
“Be fearless and pure; never waiver in your determination or your
dedication to the spiritual life. Give freely. Be self-controlled,
sincere, (Truthful), loving, and full of the desire to serve. Realize the
(Truth) of the scriptures; learn to be detached and to take joy in
renunciation.” (v1).
“Do not get angry or harm any living creature, but be compassionate and
gentle; show (benevolent) will to all.
“Cultivate vigor, patience, will, purity; avoid malice and
pride. Then, Arjuna, you will achieve your divine destiny.” (v2-3).
“Other qualities, Arjuna, make a person more and more inhuman:
hypocrisy, arrogance, conceit, anger, cruelty, ignorance.” (v4).
Additional demonic qualities are described.
“There are three gates to this self-destructive hell: lust, anger,
and greed. Renounce these three.
“Those who escape from tehse three gates of darkness, Arjuna, (search
for) what is best and attain life’s supreme goal.
“Others disregard the teachings of the scriptures. Driven by
selfish desire, they miss the goal of life, miss even happiness and success.”
(v21-23).
“Therefore let the scriptures be your guide in what to do and what not
to do. Understand their teachings; then act in accordance with
them.” (v24).
--
Discussion Questions From Chapters 15 – 16
How does the teaching regarding the ashvattha tree
compare with the notion of “Etz Chayim,” the “Tree of Life,” as well as the
“Tree of Knowledge,” within the Torah?
How the “mind made of prakriti,” derived from “an
eternal part” of presumably Brahman, factor within the Hindu Theology of the
gunas, prakriti, Purusha, the intellect, and the Atman? How does this compare with respective
teachings from additional religious traditions that explain such phenomena and
experiences?
How does the description of the “Self” compare with
the Christian description of the “Spirit;”
and how does this compare with similar teachings within Judaism, Islam,
and Buddhism?
What is the difference between the “changeless
spirit” and the “supreme Self”? What is
an exampled of the “changeless” that is distinct from the “supreme Self” and/or
Brahman?
In stating, “I am that supreme Self,” and, “Those
who see in (Me) that supreme Self,” is Sri Krishna communicating as Brahman or
as Sri Krishna or both? Do these 2
statements actually communicate different circumstances? Is Sri Krishna demanding worship of Sri
Krishna or of Brahman? Is there a discernible,
relevant distinction?
How do the principles, communicated within Chapter
16 Verse 1, compare with the “feminine” attributes, and the “beloved”
attributes, communicated elsewhere within the Bhagavad Gita? What is the distinction of context of these
different attributes, and which attributes are prioritised?
How does “compassion to all” compare with the
teachings regarding animal sacrifice within the Torah? Are the attributes of “loyalty” and
“equanimity” ultimately mutually exclusive?
What is an appropriate balance amidst these 2 practises, and what are
some examples of such balance?
How do the “divine attributes” of Arjuna compare
with the “Holiness” of the kohanim and the Israelites? Within many traditions, including Judaism,
Hinduism, Buddhism, Christianity, and Islam, there seems to be an effective
“socio-religious” binary with a certain tendency of explicit or implicit
subjugation: between “believer” and
“disbeliever,” “Priest/Monk” and “layperson,” and additionally; is it possible to practise a religion and/or
a system of social order genuinely without such a binary?
Is there any connexion between the Bahagavad Gita’s
teaching regarding “uncleand ends” and “abusing the presence of Brahman within
one’s self and others” with the Torah’s teaching regarding the “cleanliness” of
the dietary rules of kashrut and the mitzvot for the Israelites to be Holy as
Adonai is Holy? How do these respective
correlations compare and contrast with each other? How do the acts of lust and a carnivorous diet
factor into these considerations and teachings?
Do “all the scripture lead to (Me),” and “let the
scriptures be your guide,” genuinely refer to any and all Holy Scriptures
respectively from any and all religious traditions? What are the implications of this statement
and how might this be perceived within the aggregate of humanity and/or the
Universe? How might reconciliation and
the retention of differences be achieved within such an amalgamation? Does the Universe indeed already exist as
such? How do Judaism, Christianity,
Islam, and Buddhism address this consideration?
--
Discussion Questions From Chapters 15 – 16
Is there any connexion between the prohibition against Ashera trees,
described within the Torah, and the ashvattha tree? How does cutting the
tree with “the sharp axe of detachment” both compare and contrast with the
distinct teachings within the Torah?
What is the nature of the “individual;” the “ego,” and the
respective experience of both, therein (with the body, and the respective
processes enacted to sustain life)? What is the nature of the confluence
of the individual (ego) and the Universal nature of Brahman, and how does this
appropriately guide an “individual’s” interaction with additional “individuals”
throughout the Universe, and also maintain an appropriate balance with all
beings, life, phenomena, and circumstances throughout the Universe?
--
Dhammapada
Chapters 11 – 15
“How can there be laughter, how can there be pleasure, when the whole
world is burning? When you are in deep darkness, will you not ask for a
lamp?
“Consider this body! A painted puppet with jointed limbs,
sometimes suffering and covered with ulcers, full of imaginings, never
permanent, for ever changing.
“This body is decaying! A nest of diseases, a heap of corruption,
bound to destruction, to dissolution. All life ends in death.”
(v146-148).
“I have gone round in vain the cycles of many lives ever striving to find
the builder of the house of life and death. How great is the sorrow of
life that must die! But now I have seen thee, housebuilder: never
more shalt thou build this house. The rafters of sins are broken, the
ridge-pole of ignorance is destroyed. The fever of craving is past:
for my mortal mind is gone to the joy of the immortal NIRVANA.”
(v153-154)
“If a man holds himself dear, let him guard himself well. Of the
three watches of his time, let him at least watch over one.
“Let him find first what is right and then he can teach it to others,
avoiding thus useless pain.
“If he makes himself as (beneficial) as he tells others to be, then he
in (Truth) can teach others. Difficult indeed is self-control.
“Only a man himself can be the master of himself: who else from
outside could be his master? When the Master and servant are one, then
there is (True) help and self-possession.” (v157-160).
“Any wrong or evil a man does, is born in himself and is caused by
himself; and this crushes the foolish man as a hard stone grinds the
weaker stone.” (v161).
“By oneself the evil is done, and it is oneself who suffers: by
oneself the evil is not done, and by one’s Self one becomes pure. The
pure and the impure come from oneself: no man can purify another.
“Let no man endanger his duty, the (benefit) of his soul, for the
(benefit) of another, however great. When he has seen the (benefit) of
his soul, let him follow it with earnestness.” (v165-166).
“Live not a low life; remember and forget not; follow no wrong
ideas; sink not into the world.
“Arise! Watch. Walk on the right path. He who follows
the right path has joy in this world and in the world beyond.
“Follow the right path: follow not the wrong path. He who
follows the right path has joy in this world and in the world beyond.”
(v167-169).
“When a man considers this world as a bubble of froth, and as the
illusion of an appearance, then the king of death has no power over him.”
(v170).
“Better than power over all the earth, better than going to heaven and
better than dominion over the worlds is the joy of the man who enters the river
of life that leads to NIRVANA.” (v178).
“By what earthly path could you entice the Buddha who, enjoying all, can
wander through the pathless ways of the Infinite?-- the Buddha who is
awake, whose victory cannot be turned into defeat, and whom no one can
conquer?” (v179).
“It is great to be born a man; and his life is an
ever-striving. It is not often he hears the doctrine of Truth; and
a rare event is the arising of a Buddha.” (v182).
“Do not what is evil. Do what is (benevolent). Keep your
mind pure. This is the teaching of the Buddha.
“Forbearance is the highest of sacrifice. NIRVANA is the highest
(benevolence). This say the Buddhas who are awake. If a man hurts
another, he is not a hermit; if he offends another, he is not an
ascetic.” (v183-184).
“Not to hurt by deeds or words, self-control as taught in the Rules,
moderation in food, the solitude of one’s room and one’s bed, and the practice
of the highest consciousness: this is teaching of the Buddhas who are
awake.” (v185).
“Since a shower of golden coins could not satisfy craving desires and
the end of all pleasure is pain, how could a wise man find satisfaction even in
the pleasures of the (deities)? When desires go, joy comes; the
follower of Buddha finds this (Truth).” (v186-187).
“Men in their fear fly for refuge to mountains or forests, groves,
sacred trees or shrines. But those are not a safe refuge, they are not
the refuge that frees a man from sorrow.
“He who goes for refuge to Buddha, to Truth and to those whom he taught,
he goes indeed to a great refuge. Then he sees the four great fold Truth:
“Sorrow, the cause of sorrow, the end of sorrow, and the path of eight
stages which leads to the end of sorrow.” (v188-191).
“O let us live in joy, in love amongst those who hate! Among men
who hate, let us live in love.
“O let us live in joy, in health amongst those who are ill! Among
men who are ill, let us live in health.
“O let us live in joy, in peace amongst those who struggle! Among
men who struggle, let us live in peace.
“O let us live in joy, although having nothing! In joy let us live
like spirits of light!” (v197-200).
“Victory brings hate, because the defeated man is unhappy. He who
surrenders victory and defeat, this man finds joy.” (v201).
“Health is the greatest possession. Contentment is the greatest
treasure. Confidence is the greatest friend. NIRVANA is the
greatest joy.” (v204).
“When a man knows the solitude of silence, and feels the joy of
quietness, he is then free from fear and sin and he feels the joy of the
DHAMMA.
“It is a joy to see the noble and (benevolent), and to be with them
makes one happy. If one were able never to see fools, then one could be
for ever happy!” (v205-206).
“If you find a man who is constant, awake to the inner light, learned,
long-suffering, endowed with devotion, a noble man—follow this (benevolent) and
great man even as the moon follows the path of the stars.” (v208).
--
Does the teaching of the nature of impermanence within the opening of
Chapter 11 have any excessive nihilism? And what is the nature of the
influence of any such nihilism towards causing defeatism and submission within
the recipient of the message? Amidst the notion of the body decaying,
what is the relevance of the phenomena of healing and the regenerative
functioning of the body? What is the difference between “decay” and
“transformation,” and how can a proficient understanding of “decay” and
“transformation” enhance the relationship that an individual maintains within
this temporal Universe (particularly as an individual continues to consume and
contribute within the Universe)?
Amidst the description of men who transgress, what is the respective
nature of the respective dangers of the actions of an obvious tyrant and the
actions of a righteous man who becomes errant? Whilst the obvious tyrant
may have significant “temporal power” and influence to cause harm, people are
often able to appropriate perceive the nature of the transgression, and perhaps
whilst experiencing the adverse effects of the obvious tyrant, people are
better able to protect one’s self from becoming enveloped within carrying out
such transgressions; whereas, with the errant righteous man, such a man
is endeared and entrusted amongst many people, and becomes an intimate and
influential confidant amongst people, such that amidst his straying from such
righteousness (intentionally or carelessly), those who trust him become
similarly enveloped within such “errantness” (the influence is increasingly
intrinsic amongst the people); what are proficient methods that
individuals may employ to proficiently protect against either and all forms of
transgressive influences?
--
Gospels
John 19
“Then Pilate took Jesus and scourged him. And the soldiers plaited a crown of thorns,
and put it on his head, and arrayed him in a purple rode;” (v1-2).
“So they took Jesus, and he went out, bearing his
own cross, to the place called the place of a skull, which is called in Hebrew
Golgotha.” (v17).
“So the soldiers did this. But standing by the cross of Jesus were his
mother, and his mother’s sister, Mary the wife of Clopas, and Mary
Magdalene. When Jesus saw his mother, and
the disciple whom he loved standing near, he said to his mother, ‘Woman, behold
your son!’ Then he said to the disciple,
‘Behold, your mother!’ And from that
hour the disciple took her to his own home.”
(v25-27).
“After this Jesus, knowing that all was now
finished, said to fulfil the scripture, ‘I thirst.’ A bowl full of vinegar stood there; so they put a sponge full of the vinegar on
hyssop and held it to his mouth. When
Jesus had received the vinegar, he said, ‘It is finished;’ and he bowed his head and gave up his
spirit.” (v28-30).
“After this Joseph of Arimathea, who was a disciple
of Jesus, but secretly, for fear of the Jews, asked Pilate that he might take
away the body of Jesus, and Pilate gave him lave. So he came and took away his body.” (v38).
--
Gospels
John 19
“Then Pilate took Jesus and scourged him. And the soldiers plaited
a crown of thorns, and put it on his head, and arrayed him in a purple
robe;” (v1-2).
The crowd demands Jesus’s crucifixion.
Jesus is crucified.
“After this Jesus, knowing that all was now finished, said (to fulfil
the scripture), ‘I thirst.’ A bowl full of vinegar stood there; so
they put a sponge full of the vinegar on hyssop and held it to his mouth.
When Jesus had received the vinegar, he said, ‘It is finished;’ and he
bowed his head and gave up his spirit.” (v28-30).
Joseph of Arimathea takes Jesus’s body for burial; and Nicodemus
helps with the preparation.
--
Discussion Questions From Chapters 18 – 21
How does the narrative of Jesus’s capture, as told within the Gospel according to John, compare with the respective narratives within additional Gospels? How is each description to be appropriately understood, and what are the implications within each description, as well as within the distinctions that exist therein?
Why is it necessary for the Priests and Pharisees
to even hire Judas to identify and betray Jesus when Jesus regularly visits the
Synagogues and frequently communicates with the Priests and Pharisees?
Who is this “other” disciple, who seems to be later
described as, “the one whom Jesus loves”?
Is this Gospel provided by the apostle, John, who is the brother of
James, and the son of Zebedee?
What basic human characteristic exists within Peter
whereby he maintains the interest in following Jesus (by following him into the
courtyard), yet whereby he also maintains certain physical needs (in warming
himself by the fire that is provided the accusing community), and eventually
denies Jesus on three occasions? What
lessons exist within the subsequent leadership that Peter provides to the
initial “Christian Church” after Jesus is crucified?
What is the nature of the interaction between
Pilate and Jesus? What lessons of
sovereignty and rule does Pilate provide in the manner in which he receives,
interrogates, and sentences Jesus?
Within Chapter 19 Verse 17, there is the
description that Jesus bears his own cross;
yet within additional Gospels, there is the description of another
person carrying Jesus’s cross before his crucifixion; is this a significant distinction, and what
are the implications of this?
Why does there seem to so many women named, “Mary,”
within the Gospels: Jesus’s mor, Mary,
her sister, Mary, and Mary Magdalene? Is
there any significance within this frequency?
What is the significance of Jesus calling the
disciple his mor’s son, particularly after Jesus proclaims that all women who
follow his Gospel are his mors, and all men and women who do so are
respectively his brothers and sisters?
Amidst the description of the disciple taking Mary
into his house, does this imply that Jesus’s far, Joseph, previously passes
away from life?
How does John’s description of Jesus’s passing on
the cross compare with the respective descriptions within additional Gospels?
How does Jesus’s salutation of Peace to his
disciples compare with the salutations of Peace described within the Koran?
What human characteristics exist within the
disciple, Thomas’s, doubt?
What lessons exist within the fact that Jesus’s
disciples return to fishing after Jesus’s crucifixion?
--
Discussion Questions From Chapters 14 – 21
What is the nature of the Holy Spirit as Jesus describes this?
What is the nature of the friendship that Jesus describes?
What is the nature and the purpose of the antagonism that Jesus
describes between his disciples and “the world”?
What may exist within the teachings that Jesus abstains from explicitly
sharing with his disciples?
What is the nature of the distinction that Jesus describes between those
who are of Jesus and the rest of the World?
--
Koran
Sura 112: Al-Ikhlas: The Unity
“Say: (Allah), Allah, is One.
“Allah is (Allah) on Whom all depend.
“(Allah) begets not, nor is (Allah) begotten;
“And none is like (Allah).”
--
Amidst the belief of Allah being the Ultimate, Singular Reality, is it
incumbent upon a believer to proclaim Allah beyond the temporal phenomenon of
gender (as “He”)? How is this appropriately conducted within languages
that exclusively utilise gender-specific terms for all phenomena (nouns)?
What is the limitation of such contextualisation of Allah; and what
misperceptions are susceptible amidst such a practice? How is this
similarly experienced within the Hebrew of Judaism and the Latin of
Christianity, and within additional languages?
--
May Love, Peace, And Blessings Of The Highest Authority We Respectively
Recognise, Known By Many Names, Including God, El Shaddai, Eloheinu, Elohim,
Adonai, Hashem, Brahman, Nirvana, Dharma, Karma, Tao, Gud, Dieu, Deus, Dios,
Dominus, Jah, Jehovah, Allah, Ahura Mazda, Vaya Guru, The Divine, Infinity,
Logic, Wakan Tanka, And Additionally Be Upon The Rishis, Moshe, The Buddha,
Jesus, Muhammad, Baha’u’llah, Guru Nanak, Zarathustra, Avraham, Yitzak, Yaakov,
Confucius, Lao Tzu, Socrates, Plato, Aristotle, Black Elk, Martin Luther,
Gandhi, Bob Marley, The Respective Indigenous Of Taínoterranea, Asia, Europe,
Mediterranea, Africa, The Earth, Galaxy, Universe, Our Families, Friends, And
The Universe. Om. Shanti.
Shanti. Shantihi. Amen.
שלום.नमस्ते.สมาธ.Pax.سلام.Peace.साटीनाम.صلح.Kwey.Amani.Udo.Barış.ειρήνη.Pace.Paz.Paix.Fred.
Frieden.Vrede.Siochana.мир.امن.和平.平和.평화.Ingatka.Wominjeka.Aloha.
.
.
.
...
ૐ.אמן
Shalom(Hebrew).Namaste(Sanskrit).Samadhi(Thai/Pali).Pax(Latin).Salaam(Arabic).Peace(English).
SatNam(Punjabi).Solh(Persian).Kwey(Algonquin).Amani(Swahili).Udo(Ibo).Barish(Turkish).Erieni(Greek).Pache(Italiano).Paz(Espanol).Paix(Francais).
Fred(Scandinavian).Frieden(Deutsch).Siochana(Irish).Mir(Russian).Amin(Urdu).Heping(Mandarin).Heiwa(Japanese).Pyeonghwa(Korean).
Ingatka(Tagolog).Wominjeka(Wurundjeri).Aloha(Hawai’ian).Peace(Common
Symbol).Peace(Common Sign).Peace(American Sign).Peace(American Braille).
Om. Amen.
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