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.
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.
.
...
ૐ.אמן
Holy
Scriptures Study, Week 53 Ha’azinu; 119.1.18
Torah
Devarim 32:1 – 32:52
“O heavens, give ear
“And I will speak;
“O earth; hear the words of my mouth.
“My (Truth) shall fall like gentle rain,
“My commandments like dew,
“Like water on growing plants,
“Like showers on tender grass.
“I will shout the name of Adonai,
“I will give glory to (Adonai’s) name.
“(Adonai) is the Rock,
“(Adonai’s) decisions are just;
“(Adonai) is (True) and upright.” (v1-4).
“Remember the generations gone by,
“Think about times that have passed;
“Ask your parents,
“And they will tell you.
“Ask your graybeards,
“And they will explain.
“When Adonai gave nations
“Their territories
“And created different races,
“(Adonai) set up boundaries for the people
“Addording to the number of beings.” (v7-8).
“The people of Israel belong to Adonai,
“The Children of (Yaakov) are in (Adonai’s) care.
“(Adonai) found Israel in the wilderness
“Filled with howling wind;
“(Adonai) strengthened and protected them
“Just like (Adonai’s) own eyes.
“Adonai was like an eagle
“Teaching its newborn to fly;
“So (Adonai) spread (Adonai’s) wings to protect them
“And carried them aloft between (Adonai’s) feathers.
“Only Adonai guided them;
“All alone with no foreign helpers.” (v9-12).
“(Adonai) brought them to high moutnaintops,
“And they feasted on the crops of the land;
“(Adonai) fed them honey from the rocks
“And olive oil from the stony soil.” (v13).
“But soon Jeshurun grew fat and rebelled,
“They became bloated and crude;
“They abandoned Adonai, (Who) made them.
“And rejected the help of the Rock.” (v15).
“Adonai saw this and was angry,
“So (Adonai) abandoned (Adonai’s) children.” (v19).
“Now, My anger is blazing,
“And it will flame down
“Into the bowels of the underworld.
“It will consume the earth and its crops,
“And it will ignite the foundations of mountains.” (v22).
“I said, ‘I will reduce them to nothing’;
“I will erase the memory of their existence.
“But I was afraid that their enemies might boast,
“ ‘We have won without the help of their Adonai.’” (v26-27).
“If you were smart,
“You would stop and think;
“You would see the end result.” (v29).
“Is it possible for one soldier to defeat thousands,
“Or for two to rout ten thousand?
“Yes! If the Rock stopped protecting them,
“And Adonai allowed it to happen.” (v30).
“Adonai will save (Adonai’s) people
“And have pity on (Adonai’s) servants
“When (Adonai) sees the weakness
“Of their leaders and their people.” (v36).
“I will raise my hands
“and promise and swear:
“As surely as I live forever,
“When I sharpen My gleaming sword,
“I will heap vengeance on My enemies,
“On my enemies who hate Me.” (v40-41).
“(Moshe) came with (Yoshua) son of Nun and recited all the words of this
poem to the people.” (v44).
“On that very day, Adonai spoke to (Moshe), saying:
“ ‘Climb Mount Avarim to Moutn Nebo, in the land of Moab facing Jericho,
and see the land of Canaan that I am giving the Israelites as an
inheritance. You will die on the mountain that you are climbing, and be
gathered up to your people, just as you brother Aaron died on Mount Hor and was
gathered to his people.” (v49-50).
--
How does the teaching regarding different nations compare with that
explained within Sura 49:13, within the Koran, as well as with the narrative of
the Tower of Babel? How do these compare with additional, similar
explanations regarding the distinctions between nations?
How does verse 12 inform the manner in which Israelis engage with people
from different communities/religions?
--
Bhagavad Gita
Chapter 17
“O Krishna, what is the state of those who
disregard the scriptures but still worship with faith? Do they act from sattva, rajas, or
tamas?” (v1).
“Every creature is born with faith of some kind,
either sattvic, rajasic, or tamasic.
Listen, and I will describe each to you.
“Our faith conforms to our nature, Arjuna. Human nature is made of faith. Indeed, a person is his faith.” (v2-3).
“Those who are sattvic worship the forms of
God; those who are rajasic worship power
and wealth. Those who are tamasic
worship spirits and ghosts.
“Some invent harsh penances. Motivated by hypocrisy and egotism,
“they torture their innocent bodies and (Me) who
dwells within. Blinded by their strength
and passion, they act and think like demons.”
(v4-6).
“The three kinds of faith express themselves in the
habits of those who hold them: in the
food they like, the work they do, the disciplines they practice, the gifts they
give. Listen, and I will describe their
different ways.” (v7).
Distinctions of food preferences are described.
“The sattvic perform sacrifices with their entire
mind fixed on the purpose of the sacrifice.
Without thought of reward, they follow the teachings of the scriptures.
“The rajasic perform sacrifices for the sake of
shore and the (benefit) it will bring them.
“The tamasic perform sacrifices ignoring both the
letter and the spirit. They omit the
proper prayers, the proper offerings, the proper food, and the proper
faith.” (v11-13).
Distinctions of speech and discipline are
described.
“Giving simply because it is right to give, without
thought of return, at a proper time, in proper circumstances, and to a worthy
person, is sattvic giving.
“Giving with regrets or in the expectation of
receiving some favour or of getting something in return is rajasic.
“Giving at an inappropriate time, in appropriate
circumstances, and to an unworthy person, without affection or respect, is
tamasic.” (v20-22).
“Om Tat Sat:
thee three words represent Brahman, from which come priests and
scriptures and sacrifice.
“Those who follow the Vedas, therefore, always
repeat the word Om when offering sacrifices, performing spiritual disciplines,
or giving gifts.
“Those seeking liberation and not any personal benefit
add the word Tat when performing these acts of worship, discipline, and
charity.
“Sat means ‘that which is’; it also indicates (benevolence). Therefore it is used to describe a worthy
deed.” (v23-26).
“To be steadfast in self-sacrifice, self-discipline,
and giving is sat. To act in accordance
with these three is sat as well.
“But to engage in sacrifice, self-discipline, and
giving without (genuine) faith is asat, without worth or (benevolence), either
in this life or in the next.” (v27-28).
--
Bhagavad Gita
Chapter 17
“O Krishna, what is the state of those who disregard the scriptures but
still worship with faith? Do they act from sattva, rajas, or
tamas?” (v1).
“Every creature is born with faith of some kind, either sattvic,
rajasic, or tamasic. Listen, and I will describe each to you.
“Our faith conforms to Our nature, Arjuna. Human nature is made of
faith. Indeed, a person is his faith.” (v2-3).
“Those who are sattvic worship the forms of God; those who are
rajasic worship power and wealth. Those who are tamasic worship spirits
and ghosts.” (v4).
“Some invent harsh penances. Motivated by hypocrisy and egotism,
“they torture their innocent bodies and (Me) (Who) dwells within.
Blinded by their strength and passion, they act and think like demons.
“The three kinds of faith express themselves in the habits of those who
hold them: in the food they like, the work they do, the disciplines they
practice, the gifts they give. Listen, and I will describe their
different ways.” (v5-7).
Differences are described regarding: food, sacrifices, and
service.
“When these three levels of self-discipline are practiced without
attachment to the results, but in a spirit of great faith, the sages call this
practise sattvice.
“Disciplines practiced in order to gain respect, honor, or admiration
are rajasic; they are undependable and transitory in their effects.
“Disciplines practiced to gain power over others, or in the confused
belief that to torture oneself is spiritual, are tamasic.” (v17-19)
Distinctions are described regarding: giving.
“Om Tat Sat: these three words represent Brahman, from Which come
priests and scriptures and sacrifice.
“Those who follow the Vedas, therefore, always repeat the word Om when
offering sacrifices, performing spiritual disciplines, or giving gifts.
“Those (searching for) liberation and not any personal benefit add the
word Tat when performing these acts of worship, discipline, and charity.
“Sat means ‘that which is’; it also indicates (benevolence).
Therefore it is used to describe a worthy deed.” (v23-26).
--
Discussion Questions From Chapters 17 – 18
What is the distinction between a person’s “Faith”
and a person’s “nature”? Is each person
destined to a certain “Faith” based upon each person’s own respective
nature? How are these distinctions
reconciled amidst the spiritual understanding that perceives all beings with
equal regard?
Amidst the consideration of material possessions
being acquired through transgressive behaviour, how “beneficial” can a gift be
if that gift is predicated upon the previous, perceived “ownership” of the
person giving the gift (compared to the “giver” simply relinquishing
“ownership” of any possession, which necessarily deprives others of
experiencing such material possessions)?
Are there any perceivable “elements” within an act
that exist beyond the 5 that are specifically listed; what is the intersection between these 5
elements and the 3 “components” of knowledge, and the 3 “components” of action?
Does each religious tradition have a susceptibility
of being tamasic in presuming to maintain a “Universal” knowledge of all
phenomena (even upon Earth, and amidst humanity) whilst simultaneously being
effectively and essentially “confined” within a specific and subjective language,
culture, and temporal narrative? What is
the nature of the simultaneous experience of the revelation of “Universal
Truth” and the temporal existence of one who maintains an understanding of such
a “Universal Truth”?
How might a person initially distinguish between
that which provides “sattvic happiness” and that which simply provides pain,
without necessarily recognising the phenomenon as eventually providing sattvic
happiness, and thus, in some intrinsic manner, initially experiencing such
happiness at the very beginning of the phenomenon?
How do the described varnas, and the coinciding
natures, facilitate the Realisation of Universal Truth, and how does such a
caste system necessarily inhibit such a Realisation of Universal Truth? Does the entire caste system, in and of
itself, exhibit sattvic, rajasic, or tamasic social order?
What are the implications of people who are
respectively born within “mixed-caste” marriages? Is this a sacrilege towards the caste system
and/or evidence of a certain deficiency within such a caste system?
What is the balance between being “sovereign” of
one’s senses, and yet continuing to experience the senses?
How does the “refuge” described within Verse 62
compare with the “3 Refuges” practised within Buddhism?
--
Discussion Questions From Chapters 17 – 18
Is there any absolute, finite, and/or mutually exclusive tendencies
amidst the 3 gunas of sattva, rajas, and tamas? Is it possible to
maintain a combination of either of the 2, or all 3, simultaneously within a
specific endeavour?
Amidst the consideration of the simply sustaining 1’s life intrinsically
deprives the further sustaining of another (and/or additional life), what is
the appropriate balance of action and consumption within the Universe? Is
it possible for an individual to contribute to a larger extent than 1 consumes?
How can the principle of living beyond a “0 sum game” be appropriately
understood and implemented (in detail, tangibly, pragmatically,
comprehensively, and systemically)?
Does overcoming the gunas involve overcoming the varnas?
Is it possible to have equal regard for all beings, and simultaneously
recognise the distinctions between beings?
--
Dhammapada
Chapters 16 – 20
“He who does what should not be done and fails to do what should be
done, who forgets the (True) aim of life and sinks into transient pleasures—he
will one day envy the man who lives in high contemplation.” (v209).
“Let a man be free from pleasure and let a man be free from pain;
for not to have pleasure is sorrow and to have pain is also sorrow.”
(v210).
“Be therefore not bound to pleasure for the loss of pleasure is
pain. There are not fetters for the man who is beyond pleasure and pain.
“From pleasure arises sorrow and from pleasure arises fear. If a
man is free from pleasure, he is free from fear and sorrow.
“From passion arises sorrow and from passion arises fear. If a man
is free from passion, he is free from fear and sorrow.” (v211-213).
Similar proclamations are made for sensuousness, lust, and craving.
“He who has virtue and vision, who follows Dhamma, the Path of
Perfection, whose words are (Truth), and does the work to be done—the world
loves such a man.” (v217).
“And the man whose mind, filled with determination, is longing for the
infinite NIRVANA, and who is free from sensuous pleasures, is called uddham-soto,
‘he who goes upstream,’ for against the current of passions and worldly-life he
is bound for the joy of the Infinite.” (v218).
“Forsake anger, give up pride. Sorrow cannot touch the man who is
not in the bondage of anything, who owns nothing.” (v221).
“Overcome anger by peacefulness; overcome evil by
(benevolence). Overcome the mean by generosity; and the man who
lies by (Truth).” (v223).
“Speak the (Truth); yield not to anger, give what you can to him
who asks: these three steps lead you to the (deities).” (v224).
“This is an old saying, Atula, it is not a saying of today: ‘They
blame the man who is silent, they blame the man who speaks too much, and they
blame the man who speaks too little.’ No man can escape blame in this
world.
“There never was, there never will be, nor is there now, a man whom men
always blame, or a man whom they always praise.” (v227-228).
“Watch for anger of the body: let the body be
self-controlled. Hurt not with the body, but use your body well.
“Watch for anger of words: let your words be
self-controlled. Hurt not with words, but use your words well.
“Watch for anger of the mind: let your mind be
self-controlled. Hurt not with the mind, but use your mind well.
“There are men steady and wise whose body, words and mind are
self-controlled. They are the men of supreme self-control.”
(v231-234).
“Yellow leaves hang on your tree of life. The messengers of death
are waiting. You are going to travel far away. Have you any
provision for the journey?” (v235).
“Make an island for yourself. Hasten and strive. Be
wise. With the dust of impurities blown off, and free from sinful
passions, you will come unto the glorious land of the great.” (v236).
“Dull repetition is the rust of sacred verses; lack of repair is
the rust of houses; want of healthy exercise is the rust of beauty;
unwatchfulness is the rust of the watcher.” (v241).
“Misconduct is sin in woman; meanness is sin in a
benefactor; evil actions are indeed sins both in this world and in the
next.
“But the greatest of all sins is indeed the sin of ignorance.
Throw this sin away, o man, and become pure from sin.” (v242-243).
“Life seems easy for those who shamelessly are bold and self-assertive,
crafty and cunning, sensuously selfish, wanton and impure, arrogant and
insulting, rotting with corruption.
“But life seems difficult for those who peacefully strive for
perfection, who free from (self-searching) are not self-assertive, whose life
is pure, who see the light.” (v244-245).
“There is no fire like lust, and no chains like those of hate.
There is no net like illusion, and no rushing torrent like desire.”
(v251).
“It is easy to see the faults of others, but difficult to see one’s own
faults. One shows the faults of others like chaff winnowed in the wind,
but one conceals one’s own faults as a cunning gambler conceals his
dice.” (v252).
“There is no path in the sky and a monk must find the inner path.
The world lieks pleasures that are obstacles on the path; but the
(Tathagatas), the ‘Thus-gone,’ have crossed the river of time and they have
overcome the world.” (v254).
“There is no path in the sky and a monk must find the inner path.
All things indeed pass away, but the Buddhas are for ever in Eternity.”
(v255).
“A man is not on the path of righteousness if he settles matters
in a violent haste. A wise man calmly considers what is right and what is
wrong, and faces different opinions with (Truth), non-violence and peace.
This man is guarded by (Truth) and is a guardian of (Truth). He is
righteous and he is wise.” (v256-257).
“A man is not called wise because he talks and talks again; but if
he is peaceful, loving and fearless then he is in (Truth) called wise.”
(v258).
“But a man is a venerable ‘elder’ if he is in (Truth) free from sin, and
if in him there is (Truth) and righteousness, non-violence, moderation and
self-control.” (v261).
“But he who turns into peace all evil, whether this be great or small,
he in (Truth) is a samana, because all his evil is peace.” (v265).
“But he who is above (benevolent) and evil, who lives in chastity and
goes through life in meditation, he in (Truth) is called a Bhikkhu.”
(v267).
“Not by mere morals or rituals, by much learning or high concentration,
or by a bed of solitude, can I reach that joy of freedom which is not reached
by those of the world. Mendicant! Have not self-satisfaction, the
victory has not yet been won.” (v271-272).
“The best of the paths is the path of eight. The best of (Truth),
the four sayings. The best of states, freedom from passions. The
best of men, the one who sees.” (v273).
“It is you who must make the effort. The Great of the past only
show the way. Those who think and follow the path become free from the
bondage of Mara.” (v276).
“ ‘All is transient.’ When one sees this, he is above
sorrow. This is the clear path.” (v277).
“ ‘All is sorrow.’ When one sees this, he is above sorrow.
This is the clear path.” (v278).
“ ‘All is unReal.’ When one sees this, he is above sorrow.
This is the clear path.” (279).
“Cut down the forest of desires, not only a tree; for danger is in
the forest. If you cut down the forest and its undergrowth, then,
Bhikkhus, you will be free on the path of freedom.” (v283).
“As long as lustful desire, however small, of man for women is not
controlled, so long the mind of man is not free, but is bound like a calf tied
to a cow.” (v284).
--
Does have a modest meal, to alleviate hunger and thirst, qualify as
“pleasure,” or the alleviation of “pain”? How does 1 intentionally
facilitate the continuation of 1’s life without some intrinsic normative
construct that pursues pleasure and is averse towards pain? How do the
teachings within the Dhammapada (regarding) abstinence from pleasure (and the
Bhagavad Gita’s teaching regarding abstinence from lust) compare with Jesus’s
teaching regarding adultery being committed simply by a man lusting after a
woman with his eyes? Is it accurate to conclude that both the Buddha’s
and Jesus’s teachings regarding abstinence from lust are both, essentially,
teachings that dictate celibacy? And how do such teachings continue
without the dependence of continual, intergenerational procreation?
How does the Buddha’s teaching, regarding the Universe loving a man who
lives the Dharma, compare with Jesus’s teaching regarding, the Universe hating
Jesus and hating Jesus’s disciples? What are the distinctions, in terms
of Universal outlook and perspective, that these respective teachings
respectively instil within respective adherents? How do the respective
personal narratives and examples of the Buddha and Jesus compare with these
respective teachings and with each other?
How does Verse 223 compare and contrast with Abdul Baha’s teaching
regarding overcoming hate with love?
What is the parallel within the metaphors provided within Verse 241
(particularly considering unhealthiness being the rust of beauty)?
What is the impact of the utilisation of the 1st,
particularly within the context of the proclamation, within Verses 271 – 272?
What validity exists within the notion of the Buddha simply being a
manifestation of the 1 who considers the Buddha?
--
Gospels
John 20
“Now on the first day of the week Mary Magdalene
came to the tomb early, while it was stil dark, and saw that the stone had been
taken away from the tomb.” (v1).
Peter and another disciple investigate the tomb.
“But Mary stood weeping outside the tomb, and as
she wept she stooped to look into the tomb;
and she saw two angels in white, sitting where the body of Jesus had
lain, one at the head and one at the feet.”
(v11-12).
Jesus appears to Mary.
“On the evening of that day, the first day of the
week, the doors being shut where the disciples were, for fear of the Jews,
Jesus came and stood among them and said to them, ‘Peace be with you.’” (v19).
The disciple, Thomas, is absent and doubts Jesus’s
return.
“Eight days later, his disciples were again in the
house, and Thomas was with them. The
doors were shut, but Jesus came and stood among them, and said, ‘Peace be with
you.’ Then he said to Thomas, ‘Put your
finger here, and see my hands; and put
out your hand, and place it in my side;
do not be faithless, but believing.’”
(v26-27).
--
Gospels
John 20
“Now on the first day of the week Mary Magdalene came to the tomb early,
while it was still dark, and saw that the stone had been taken away from the
tomb.” (v1).
Peter and another disciple race to see Jesus’s empty tomb.
2 angels speak to Mary at Jesus’s tomb.
Jesus appears to Mary.
Jesus appears to additional disciples.
Thomas is absent from Jesus’s appearance and doubts Jesus’s appearance.
Jesus returns and appears before Thomas.
--
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 113: Al Falaq: The Dawn
“Say: I (search for) refuge in the Lord of the dawn,
“From the evil of that which (Allah) has created,
“And from the evil of intense darkness, when it comes,
“And from the evil of those who cast evil suggestions in firm resolutions,
“And from the evil of the envier when he envies.” (v1-5).
--
What is meant by the “evil which (Allah) has created”? Is this
simply a reference to the tribulations of the Day of Judgment, or is this
explicitly stating that it is possible for malevolent experiences to emanate
from Allah? How does this compare and contrast with the teachings of an
individual incurring adverse experiences through an individual’s own, previous
actions? And how does that compare and contrast with the notion of Karma,
within Buddhism and Hinduism? And how do these balance with the
Hindu and Buddhist teachings towards indifference towards pain and pleasure (is
this equal to indifference to malevolence and benevolence)?
--
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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