Experience Vista !

On January 30,2007, It was released worldwide to the general public, and was made available for purchase and downloading from Microsoft's Website.The release of Windows Vista comes more than five years after the introduction of its processed Windows XP.

Elegant Windows Aero Desktop Experiences corroborate and share documents.

Some Snaps of Windows Vista

Windows Explorer in Vista

Windows Media Player 11

Windows Update with Ultimate Extras

Screenshot of Main

Visual Effects

Vista Mobility Centre

The Taj Mahal

The Taj Mahal was built under the patronage of Shah Jahan in the loving memory of his wife.The 1983 UNESCO inscription praises the Taj Mahal as 'A Masterpiece of Human Creative Genius'.Built in the 17th Century, The Taj Mahal is one of the best-known landmarks of Mughal architecture.

Situated in Agra,India

A Short Poem on Taj Mahal

Said the king all broken-hearted

For his loved and loving wife,

"Since God willed that we should be parted

By the woe of human life,

Lest the world should e'er forget her

This good wife so dear to me,

In a fair tomb I will set her,

So that she remembered be."

And  the King all-broken hearted

Sought for workmen full of skill

Who would raise of her,departed

A fair bomb, with the brain and will.

And the built it white and shining,

Flawless, matchless in its grace,

While the king in sorrow pining,

Saw it raised in its place.

Saw it through has bitter grieving

Never less but ever new,

For no comfort e'er receiving 

In his sorrow aged he grew;

Till his eyes grown dim with weeping,

Closed for ever on this life,

And they laid him there fast sleeping

By his loved and loving wife.

But the Taj, the tale still telling

Stands in Agra city great,

White and Shinning, all excelling

In its beauty and its state

The JuDo HisTory !

The Famous One's Of JUDO 

It is referred to as the “gentle way,” but to watch the world renowned ‘sport’ of Judo in action would make anyone insist that ‘gentleness’ is a very distance relative. Developed by Jigoro Kano, who in 1882 opened the Kodokan in Japan to teach and further the art of Judo, this relatively ‘new,’ in martial arts years, form of fighting has survived many a fad and thrives today. Most of the common man’s exposure to Judo has been in the cinema and the Olympic games, which first became a formal competition event in the 1964 games in Tokyo. But for what most see, there is much more that lies beneath. Training in Judo creates building blocks to success, and teaches fundamentals to live by and ultimately a way of life to embrace. It not only mirrors life, but also prepares us for it.

Contrary to popular belief, Judo is not just a sport, but a complete martial art form, a defensive and offensive system, which links the mental, spiritual and physical aspects and adheres them to the artist. A distinct connection between these three aspects is what makes Judo more than just the ‘sport’ we often see, but a genuine combative martial art coupled with a spiritual journey. Segmented and classified into three primary groups of techniques: Nage Waza (Throwing), Katame Waza (Grappling) and Atemi Waza (Striking), which is only used in self defense applications, Judo addresses training in a well structured manner. Body control (Taisabaki) and foot movement (Shintai) are also essentials built into the system along with setting up your opponent (Tsukuri) with efficient application of technique (Kake). This purest combination of means is what Judo strives to be. Through vigorous training and astute discipline, one can not only achieve great fighting skills, but also in turn gain an enormous amount of self-awareness, confidence and respect for oneself. It is an everyday art form that lives and breaths in everyone who is touched by it. Judo in its purest form transcends the ‘sport’ aspect that has at times over shadowed the martial art itself. Although the competition facet has grown to be the main cog for today’s practitioner (Judo ka), they must never lose sight of the art, its origin or ideals. In the competition ring, the Judo ka is strapped with rules that in real life situations are considered limitations. The tournament is a competitive platform that teaches the student strategy, efficiency, strengths and weaknesses and what total commitment really means. Simply put, it’s a chess match. Though at times, the competition ring can be a reflection of what adversity may lie before us in our everyday life and teaches us how to overcome obstacles that seem insurmountable and how to tame our very own ego that can sometimes hinder us. Though advantageous at times, competition can be a pitfall if one is not careful. The pitfall being a false sense of martial truth, which can make a practitioner unbalanced and mislead him down a deceptive path of security. Win, lose or draw, competition is not real combat. It’s intense, tough, and scary at times, but it is clearly not the street nor is it a life or death situation. It is a place to learn, test skills and develop insight to self. Competition should be used as a training ground, a tool. It is here where character should be developed. As one embarks on the journey of tournament competition, he or she will face not only an opponent on the opposite side of the ring, but also opposition, conflict and at times uncertainty from within. This is where inner strength and fortitude hatches, where training in the spirit of those who have walked this conduit of knowledge before us inspires, and where art becomes practical and applicable. It is a training ground where winning and losing makes us better people. It should not disillusion, it should enhance. The ring symbolizes what we allow or needed it to be. We are not to live for the tournament, but rather prosper through it. Judo with all its high impact throwing techniques and submissions is based on concepts far beyond the average individuals comprehension.  It is here where Jigoro Kano separated himself from the norm and taught us to yield to strength, blend with ones opponent, to redirect and feel energy and subdue with maximum efficiency. Note that the intent or motivation of an attack, throw or a submission technique is not to cause damage to the opponent, but to control. This principal of control comes from many a spiritual man who has realized that in order to defeat what lies before you, you must first open yourself to oneself and examine your own inner mechanism with consistent honesty and reverence. Judo can show us that perspective is an important element that should be included in ones training. Many believe that by just drilling, one can learn how to throw, but nothing can be further from the truth. One can also better his skills through visualizing, seeking out dynamic principals and the science of Judo or by repeatedly being on the receiving end of a throw, submission hold or choke. The art of Judo teaches us about ‘intent’ and ‘balance’ which are aspects often overlooked. These concepts are a direct reflection of who we are as people and Judo ka, and why we train. It should never be our ‘intent’ to harm an opponent, be it in the street or in competition, but to off balance, subdue, control and ultimately retain our safety.  One of the advantages of Judo is the “hands on” sensitivity and energy transfer. Translated or basically defined, ‘grip fighting’ (kumikata). Judo allows us to place our hands on an opponent thus getting the sensation of ‘intent’ if we permit ourselves to feel it. Keeping the mind free and the spirit positive allows us a positive energy transfer and opens us up to ‘actual intent.’ Sensing an adversary’s ‘intent’ is essential to any martial artist and will help him develop that ‘third eye,’ so to speak. This sense can be nurtured through self-evaluation in the spirit of honesty. One must review the path he has chosen and in the true light of Judo and the code of Bushido decode the reason for his practice. The term ‘balance’ is often used in Judo. In randori (free practice) or sparring to the naked eye, the practitioner’s objective is to off balance his or her opponent and throw him cleanly off his feet. The term ‘break or off balance’ (kuzushi) is not only a physical reference, but also a state of mind. While gripping an opponent, the Judo ka must not only assess intent, and the physical aspects of combat, but also the mental factors. In a contest as in life, mental off balancing can cause an opponent to react negatively, pause, or question his position and intent thereby neutralizing defenses or delaying his attack. The result is often an opponent being tossed through the air or submitted. Sacrifice and commitment are two key elements that educate and help any practitioner achieve the goals they may have thought were unattainable. Judo requires the sacrifice of ones body to the art, and to their partner that they practice with on a daily basis. Through drilling with a partner, one learns to sacrifice his body by being thrown so that the thrower (tori) can try to perfect his skills. This allows the one being thrown (uke) to work on his break falling, breathing, relaxation and concentration techniques while trying to prevent the fear of being thrown to seep into his consciousness. Commitment to the art, and the betterment of the physical and mental self as well as the actual techniques, teaches one that ‘half way’ is never the ‘true way.’ Being committed to your art through regular practice is what makes one grow beyond his dreams and is what makes dreams into reality. Though the ‘sport’ of Judo is alive and well in the hearts of many worldwide, it is only a mere portion of the art itself. The totality of Judo in all its glory, not only trains an individual for tournaments and actual combat situations, but also for the trials life has in store. The road is long and well traveled with a myriad of rewards that can only be obtained through diligent practice and respect for oneself, the art and the world that he or she inhabits. The ‘true’ art of judo is a carefully structured and ever evolving form that is a lethal mixture of principals, theory, concepts, practice and for anyone who has ever graced the mat, it is where magic happens.

Special Content : The Father Of Pakistan , The Brave , The Great JINNAH

Father Of The Islamic Republic Of Pakistan

Mohammed Ali Jinnah, Pakistan's founder and Quaid-i-Azam, or great leader, was the exact opposite of Gandhi. Cosmopolitan, a successful and wealthy barrister, a fastidious dresser, alone and aloof, speaking mostly English, Jinnah dismissed his great rival as "that Hindu revivalist." He was appalled by Gandhi's mass agitation campaigns because they were illegal and unconstitutional, appealed to popular emotion and, in Jinnah's eyes, led only to chaos and division. His personality demanded a cool, cerebral response, working through legal and constitutional channels to bring about an end to British rule. His icy determination galvanized a community into following him toward his goal, Pakistan. It was the same determination, seen this time as obduracy, that so infuriated Gandhi, Nehru and Louis Mountbatten, Viceroy of India, who eventually accepted the division of Britain's greatest imperial possession into two sovereign countries--Pakistan and India. "Failure is a word unknown to me," Jinnah once commented.That steely resolve took him from self-imposed and prosperous exile in Britain in 1935 at the age of 58 to leadership of a new country 12 years later. One year after the partition of India and the birth of Pakistan, he was dead from cancer at age 71. He reshaped the Muslim League, a moribund organization of establishment figures, into a personal instrument, a highly politicized and disciplined party machine covering all parts of India's Muslim community. Its sweep of Muslim constituencies in the 1946 election, fought on a campaign of partition, ensured the creation of Pakistan when Britain quit the subcontinent.

Jinnah's Vision Of Pakistan:

For some years now, Quaid-e-Azam Jinnah's vision of Pakistan has been a source of controversy and conflict. Much of this has however tried to cut Jinnah to fit a predetermined image. A close look at Jinnah's long and chequered public life, encompassing some forty-four years (1904-48), helps determine the core values he was committed to throughout his political career.This paper examines how Jinnah’s politics evolved through main phases, which, though distinct, yet merged into the next, without sudden shifts. It analyses how his liberalism underwent an apparent paradigmatic shift from 1937 onwards, and led to him advocating the charismatic goal of Pakistan, and to elucidate it primarily in Islamic terms. Finally, the Islamic strain in his post independence pronouncements and his 11 August 1947 address is discussed, and an attempt made to reconcile it with his other pronouncements.

21.600000381469727px;">In the first phase of his public life (1904-20) three main influences shaped Jinnah's personality and politics Nineteenth century British liberalism, first absorbed during his four-years' (1892-96) stay in England as a student of law, The cosmopolitan atmosphere and mercantile background of metropolitan Bombay where he had established himself as an extremely successful barrister since the turn of the century, and

His close professional and personal contact with the Parsis, who, though only a tiny community provided an example of how initiative, enterprise and hard work could overcome numerical inferiority, racial prejudice and communal barriers.

These formative influences seem to have prompted Jinnah to join the Indian National Congress. Fashioned after liberal principles and cast in their mould, the Congress was at that time pledged to take India on the road to self-government through constitutional means. Soon enough, he rose high in its echelons, high enough to be its 'spokesman' for its representation to the Secretary of State on the reform of the India Council in May 1914. Jinnah believed in moderation, gradualism, ordered progress, evolutionary politics, democratic norms, and above all, in constitutionalism. When the Congress sought to abandon these liberal principles in 1920 and opted for revolution and extra constitutional methods, he walked out of the Congress for good.

End of the Year 2012 ~ !

Lets Hope For a Good End of the Year and a Great start to the Next One

The Two Nations \ What's your opinion ??

India and Pakistan together account for one fifth of the world’s population. Their size and influence have made the continued conflict between them a long-standing cause of global concern. Their adversarial relationship has been marked by three major wars, rival allegiances with other powers (including China, the former Soviet Union, and the United States), many military skirmishes and violent incidents, and a nuclear arms buildup. Both nations trade accusations of meddling in each other’s internal affairs and of fomenting violence and civil unrest.

To understand the persistent hostility between these two nations, it is necessary to go back to the circumstances of their modern creation. After centuries in which Hindu, Muslim, and Buddhist rulers had held sway over all or parts of the subcontinent, in the nineteenth century the region became British India, a colony of the British empire. In 1947 Great Britain, weakened by World War II and faced with growing political resistance to British rule, granted independence to its imperial possession. But independence resulted in the birth of not one sovereign nation, but two.
The decision to divide India was made in part because of the insistence of some Muslim leaders within India’s movement for self-rule. They became convinced that Muslims could not thrive in a nation in which they would be a minority dominated by Hindus. The “two-nation” theory, espoused by Mohammad Ali Jinnah and other leaders of the Muslim League, held that Hindus, who constituted the majority in most of British India, and Muslims, who constituted the majority only in British India’s northeast and northwest corners, should not be forced to live together in one nation, but should each be granted their own country. To safeguard the rights of Muslims, Jinnah and others argued, they must be granted their own state. “Pakistan”—an Urdu-language word meaning “land of the pure”—was coined in the 1930s and became the name of the proposed Muslim nation.

The two-nation theory espoused by the Muslim League was strongly criticized by the Indian National Congress, India’s preeminent independence organization (it later became the Congress Party). Its leadership, dominated by Hindus, argued that religion by itself could not constitute the basis for creating either an Islamic Pakistan or a Hindu India. Critics of the two-nation theory noted that Hindus and Muslims had lived side by side throughout the region for centuries before British rule and could not be readily separated. In addition, they asserted that the two-nation theory painted a too-simplistic picture of the divisions that existed within the realm. Not only was it home to millions of adherents of religions other than Hinduism and Islam, it was also the site of diverse ethnic and linguistic groupings that cut across religious lines. Thus, for example, a Muslim could have much more in common with a Hindu who shared a common language and ethnicity than with another Muslim hundreds of miles away with a different language and ethnicity. Indian National Congress leaders, including Mahatma Gandhi and Jawaharlal Nehru, envisioned a unified India under a secular state that would enable people of differing religions, languages, and ethnic groups to coexist. However, while Nehru and others were able to win independence from Great Britain in 1947 and eventually create a secular democratic government in India, they did so at the price of agreeing to the formation of Pakistan. Great Britain, after negotiating with the Indian National Congress and the Muslim League, eventually agreed to divide India. The parties agreed to establish borders making the northeast and northwest corners of India into a single country with two territories —East Pakistan and West Pakistan— located one thousand miles apart. The process of division itself, called “partition,” was an extraordinarily disruptive and destructive event. Millions of people found themselves on the “wrong” side of hastily drawn borders between India and Pakistan. Ten million people moved from one new nation to another. Mob violence accompanying the refugee movement and resettlement—caused by religious conflict that was often stoked by politicians spreading stories of atrocities—cost an estimated one million lives. India and Pakistan immediately went to war in 1947 over the disputed territory of Kashmir, a thinly populated province between the two nations. The local Hindu maharaj (ruler) of Kashmir, given the choice to join either Pakistan or India, chose India despite the fact that its population was mostly Muslim. The war ended with a 1949 cease-fire that left the state of Kashmir split in two, with India ruling the eastern two-thirds of Kashmir while Pakistan gained control of the western third. Kashmir was also the cause of the 1965 war between India and Pakistan; the fighting ended in a military stalemate with the division of Kashmir unchanged. A third war was sparked not by Kashmir, but by civil conflict within Pakistan itself. East Pakistanis had long complained that Pakistan’s government and economy was domi- nated by West Pakistan. In 1971 India intervened in support of the Aswami League, a political party demanding independence for East Pakistan. The 1971 war resulted in an Indian victory and the secession of East Pakistan from Pakistan to create the new nation of Bangladesh. That result left three nations— Pakistan, Bangladesh, and India—each with roughly 150 million Muslims. Many in India viewed the creation of Bangladesh as a definitive repudiation of the two-nation theory, arguing that Islam, the supposed reason for Pakistan’s existence, had failed to hold the country together. But the concept’s validity continued to be defended by leaders in Pakistan. Today, the hostility between India and Pakistan continues to revolve largely around Kashmir. The continuing conflict over which nation should possess Kashmir illustrates how past differences over the two-nation theory continue to underlie current disputes. For Pakistanis (especially its political and military leaders), Kashmir is the “K” in Pakistan—a Muslim-populated territory that by the two-nation theory should be part of the Islamic homeland created in 1947. For many Indians, Kashmir demonstrates that a Muslimmajority state can exist in India—making it a key example of how India brings together people of different faiths. Many Indians believe relinquishing Kashmir would endanger Indian unity. As Indian-born international relations professor Mohammed Ayoob puts it, “Another partition on the basis of religion. . .would reopen the issue of the status of Muslims as Indian citizens and refresh the wounds of partition.” Another legacy of partition and the resulting long-standing hostility between the two nations is the growth and influence of their respective military sectors. Both nations have built up large armies and have developed nuclear weapons primarily to defend themselves from each other. In Pakistan especially, the military has grown so powerful that it has ruled the nation for roughly half of its existence and wielded enormous influence even in times when civilian rulers are nominally in charge. The continued arms race between the two nations has had the unfortunate consequence of impeding the social and economic development of both nations. Many within both countries believe that since both spend great amounts on their military forces, they have underinvested in their people and have committed limited resources to address serious problems such as poverty and pollution. More than a half century after India and Pakistan gained independence, the ramifications of partition continue to be felt in South Asia. Whether the wounds caused by partition can ever be fully healed is one of many questions facing both nations. India and Pakistan: Opposing Viewpointspresents various opinions and analyses from Indian, Pakistani, and foreign scholars and observers in the following chapters: Is Nuclear War Likely Between India and Pakistan? What Is the Status of Human Rights in India and Pakistan? How Should the World Community Treat India and Pakistan? What Lies in the Future for India and Pakistan? The diverse views included in this volume illustrate the multiple challenges faced by these two historically linked yet adversarial nations

There are some Proof's that both Indians and Pakistanis hope for peace

Aman ki Asha A Peace-keeping campaign between India and Pakistan
Organised by The Times of India And Jang Group

Veer Zaara
A Bollywood Movie...It is also a proof
Main Cast by : Sharukh Khan as Veer
And Preety Zinta As Zaara

Iqbal The Great , The Genius

Ham jo jeetey thay to jangon ki museebat ke liye
Aur marte thay tirey naam ke azmat ke liye
Thi na kuch tegh zani apnee hukumat key liye
Sar bakaf phirte thay kiya dhar men daulat ke liye?
Qaum apni jo zaro-maal-i jahan par marti
But faroshi ke iwaz but shikani kiyum karti?

(If we lived we lived for the calamities of wars
If we died we died for the grandeur of Thy name
We did not wield the sword for our kingdoms
Did we roam about the world fearlessly for wealth?
If our nation had been greedy of worldly wealth 
Why would we have been idol breakers instead of idol sellers?)

Mahfil-i kaun-o Makan men sahar-o sham phiray
Ma-i tauheed ko ley kar sifat-i jam phiray
Koh men’ dasht mey ley kar tira paigham phiray
Aur maaloom hay tujh ko kabhi nakaam phiray
Dasht to dasht hain darya bhi na chorey hamnay
Bahr-i zulmaat men daura diy-e ghorey hamnay

(We continuously  wandered all over the world
We wandered like the wine cup with Tawhid’s wine
We wandered with Thy message in the mountains, in the deserts
And doth Thou know whether we ever returned unsuccessful?
What of the deserts! we did not spare even oceans!
We galloped our horses in the dark ocean.?)

Safah-i dhar se batil ko mitaya hamney
Nau-i insan ko ghulami se churaya hamney
Terey kaabe ko jabeenon sey bassaya hamney
Terey Qur’an ko seeno sey lagaya hamney
Phir Bhi hamsey ye gila hai ke wafadar naheen
Ham wafadar naheen too bhi to dildar naheen

(We effaced falsehood from the earth’s surface
We freed the human race from bonds of slavery
We filled Thy Kaa’ba with our foreheads
We put Thy Qur’an to our hearts
Still Thou complaineth that we are lacking fealty 
If we are lacking fealty Thou also art not generous.)

New One's

Pictures that Amazed the World

                                                                     

Amazing Ice Sculpture , Japan

                              Nagoya,Japan

The Largest ICE Cave in the World

The Eisriesenwelt (Germans for World of the Ice Giants) is the largest ICE CAVE in the World , extending more than 42km and visited by about 200,000 tourists every year.

RARE: Caves of Jabal e Noor-ul-Quran from inside.

(The mountain of light of Quran) situated in Chiltan Mountains, Baluchistan; Jable Noor is a famous site for Preservation and Restoration of damaged scripts of the Holy Quran ! 

MaShAllah !

Mada'in Saleh

Mada'in Saleh is a pre-islamic archaelogical site located in Al Ula sector within the Al-Madinah region of Saudi Arabia


(Image Source : Unknown )






A Perfect View of Madai'n
Saleh , Saudi Arabia

King's Pathway (Caminito del Rey)

It is a walkway,now fallen into disrepair,pinned along the stepwalls of a narrow gorge in El Chorro,near Allora in the province of Spain,Malaga

Elephant Rock

A Strange natural sandstone Rock formation which looks like a Elephant . It is situated in Valley of State Park,Nevada,U.S.A


(Image Source:Unknown)

Gufr Berger

Welcome to the Gufr Berger cave in the French Alps. It's more than 4,000 ft (1,200 m) deep. (Source:EMasti Official)