Peace has been one of the most desired entities since time immemorial. Accordingly, one can find in the Rigved, one of the earliest religious texts of Hinduism, peace resonating throughout its verses. One of its famous verses in Sanskrit says, 'Om Dyauh Shaantir-Antarikssam Shaantih.... Om Shaantih Shaantih Shaantih.' It means peace be to the sky, space (between earth and sky), earth, water, plant, trees, God, absolute conciousness, peace is pervading everywhere, peace alone is in peace, may you be that peace, Om, peace peace, peace. This tradition of chanting peace has spilled into the Upanishads also, which is obvious given that they are mere extracts of the Veda. So, its preamble begins with Om, this is full, that is full, when full is taken out of full, full remains, when full is added to full it is still full, Om peace, peace, peace. This is a verse about infinity or completeness, but it again ends with peace. It is said to date back to 600 BC-300 BC, which spans the time between the Buddha and Emperor Ashok. It may be remembered that the Buddha was born in Nepal and Emperor Ashok erected the Lumbini Pillar in Lumbini, Buddha's birthplace, in 249 BC. It is often acknowledged that peace is followed by different dissatisfactions brewing in the society. It then leads into revolution. Again, peace is restored after the revolution. This is what the famous Nepali communist leader Puspa Lal Shrestha meant when he said in Newari bina kranti thana juya shanti. It means, how can peace be possible without revolution? The world in general and Asia in particular has witnessed several revolutions. In Nepal alone there was a People's Revolution of 1950, People's Movement of 1990, and Second People's Movement of 2006. Dr Kamal Rijal, in his lucid book Asian Vision 2100, has written very interestingly that it should now evolve into a Peace Zone for global shared prosperity. The concept of Zone of Peace is not new to Nepal. Late King Birendra had proposed that Nepal be declared a Zone of Peace. Many countries supported this proposal with the twin exceptions of the southern neighbour, India, and the banned political parties, especially the Nepali Congress. It was proposed at a time when the partyless Panchayat democracy was at its peak as a polity in Nepal. After multi-party democracy was restored in 1990, the Peace proposal became a thing of the past. Many visions have been put forward by several group of countries forming continental or regional associations. For example, the Vision of Europe talks of peace, solidarity, and prosperity. It seeks to integrate alongside contemporary goals like strengthening security, promoting democracy, and fostering economic competitiveness. It also addresses climate change, with various actors (politicians, academics, citizens) contributing ideas for a united, just, and sustainable future. Similarly, the vision of ASEAN is said to build a resilient, innovative, dynamic, and people-centred community. The vision of BRICS is to foster a more balanced, representative, and equitable global order by strengthening economic, political, and social cooperation among the emerging economies. All these visions sound like sweet nothings and even hollow when compared to the vision of Asia proposed by Rijal. His proposal presents spirituality of the highest order, that too in virtual poetic and lyrical form. He says that the Asian Vision 2100 should harmonise with oneself, society, and nature as against cliches sounding phrases like strengthening security, promoting democracy, resilient, innovative, dynamic, and people-centred community. He says that contemporary development has provided economic progress but no collective contentment. Security has been defined as militarisation instead of mutual assurance. Regarding the vision for Asia, he has divided it into three timespans. He has proposed the forthcoming fifties for alignment of direction with a focus on non-aggression, ethical governance, and a shared climate contest. According to him, the forthcoming seventies will have to concentrate on synchronisation of action powered by youthocracy. It is like the campaign promoted by the Gen Z movement in Nepal, which has spread around the world like a wildfire. The 22nd century has been portrayed as a synonym for the institutionalisation of consciousness when Asia should emerge as a civilisation of contentment, exploring moral diplomacy and scientific innovation guided by compassion. There are several such innovative sparks emitting from the book here and there. He has devoted part of a chapter on Nepal where he writes that it stands between two economic giants yet bears neither their strength nor restraint. Its porous borders make it a transit laboratory for black money – cash converted to property, laundered, and recyclesd. He says that the result is a lazy economy where speculation replaces production. He has written similarly for other parts of the world, such as South, Central, West Asia, and the like. Rijal is an engineer, a development economist, and a global reform advocate. He carries years of experience working in national and international institutions like the National Planning Commission and UNDP, bridging energy, policy, and technology. The rare blending of his technical and moral depth makes the book very enjoyable to read and different from others. This is Rijal's second book, which makes for a pleasant reading in one seating that is full of narration of Gemini AI and ChatGPT5. Earlier he had authored an equally interesting and innovative book entitled Journey Beyond the Borders. Rijal plans to inspire youth across Asia and the world to pursue harmony with oneself, society, and nature through the sentiments expressed in this book. It is very timely in view of the Gen Z-initiated recent movement in Nepal that dethroned the underperforming and corrupt coalition government.