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ALLAH

I know you are there
Little bird,
Covered by rich green, talking to the tree
Yes, a talking tree!

I know you are hiding
Little ant,
Under the solid brown, listening to the song
Yes, the singing earth!

I know you are relaxing
Tiny drop of rain,
Inside the airy white, hearing the laugh
Yes, a laughing cloud!

I know you are dancing
Little bee,
Beside fresh colors, joining a prayer
Yes, a praying flower!

I know you are breathing
Little fish,
Deep in the wide blue, amazed by stories
Yes, the Historian Ocean!

I am sitting in my room
Seeing you all in the heart of my eye
Praising the work of God
Wishing to add more before I die

Talking tree
Singing earth
Laughing cloud
Praying flower; and
Historian Ocean
Let me join you, and be sublime
Praising God till the end of our time!

http://www.islamicpoetry.org/s1-1:1.htm

AMEER KHUSRO COUPLET

U original
Khusrau darya prem ka, ulti wa ki dhaar,
Jo utra so doob gaya, jo dooba so paar.

English Translation.

Oh Khusrau, the river of love
Runs in strange directions.
One who jumps into it drowns,
And one who drowns, gets across.

"Love letter from a mathematician"

"My Dear Love"

Yesterday, I was passing by your rectangular house in trigonometric lane. There i saw you with your cute circular face, conical nose, parabolic chin and spherical eyes, standing in your triangular garden. Before seeing you my heart was a null set but when a vector of magnitude love fall on it, it has no free space on its 3D plane, please add ne in your heart and subtract all the angriness and divide your happy moments to multiply my Life hours because you + me = happiness forever. I miss you 24 hours a day 7 days a week.

Only Yous.......... ANTIDERIVATIVE.

What is the History of Chocolate?

Chocolate was an important drink of the Aztec Indians, how it became popularized in Europe despite it being kept a state secret in Spain for nearly a century.
Although cocoa trees grew wild in Central America since pre-historic times, it wasn’t until around 600 AD when the Maya Indians established cocoa plantations in the Yucatan region of Mexico. The Mayans, and later the Aztecs, took the cocoa bean from the cocoa trees and processed it into a drink called “xocoatl” or “chocoatl.” This word, in the Mexican Indian language, means “foam water.” “Choco” means “foam” and “atl” means “water.” This chocolate was consumed only in the liquid form.

Chocolate was extremely important in the life of the Aztec Indians. According to Arthur W. Knapp, author of “The Cocoa And Chocolate Industry,” the Aztecs believed that chocolate was consumed by the Gods in paradise and that the cocoa seed was brought to earth as a special blessing for the people here by the God of the Air.

The last Aztec emperor, Montezuma, was reported to have drunk no other beverage than chocoatl, which consisted of chocolate flavored with vanilla and spices in such a way as to have the consistency of honey. This was noted by Hernando Cortez, he conqueror of Mexico, who in 1528 brought cocoa beans back to Spain to the court of the King Charles V.

chocolate baby

For the next century, chocolate became a top secret in Spain. Only monks in monasteries were allowed to process cocoa beans into chocolate because Spain wanted to keep the secret of processing chocolate from becoming known in the other European countries. This remained a secret in Spain for almost a hundred years. Finally, with the decline of Spain’s power, the secret leaked out. In 1606, an Italian traveler in Spain, Antonio Carletti, discovered the secret of chocolate and brought it to the other European nations.

In addition to Carletti’s discovery, chocolate was popularized even further by the marriage of Spanish Princess Maria Theresa and King Louis XIV in 1616. Maria Theresa gave chocolate to the French king as a wedding present, which helped popularize chocolate in France.

chocolate keyboard

Because of its great expense, chocolate was considered to be a drink of only the elite class for the rest of the 17th century. As the Spanish historian Oviedo noted: "None but the rich and noble could afford to drink chocolatl as it was literally drinking money. Cocoa passed currency as money among all nations.”

By early in the 18th century, the price of chocolate had dropped so many people outside of the wealthy class could enjoy it. During this era, chocolate houses became as popular in England as coffee houses. In fact, there were chocolate houses that catered to only certain types of clientele such as politicians, gamblers, and the literati.

One interesting fact about chocolate in England was that the Quakers participated in this business very heavily. One reason was that the Quakers hoped to persuade the poor to give up drinking alcohol in favor of the healthier chocolate drink. This involvement of the Quakers in chocolate continued with their emigration to Colonial America, primarily to Pennsylvania. It was one of the descendants of those colonial Pennsylvania Quakers, Milton Hershey, who was later to become perhaps the most important name in the chocolate industry.

chocolate shoes

tasty ???

Motivation theories

Here are academic theories about motivation. (Read detail via links)

• Acquired Needs Theory: we seek power, achievement or affiliation.
• Affect Perseverance: Preference persists after disconfirmation.
• Attitude-Behavior Consistency: factors that align attitude and behavior.
• Attribution Theory: we need to attribute cause, that supports our ego.
• Cognitive Dissonance: non-alignment is uncomfortable.
• Cognitive Evalution Theory: we select tasks based on how doable they are.
• Consistency Theory: we seek the comfort of internal alignment.
• Control Theory: we seek to control the world around us.
• Disconfirmation bias: Agreeing with what supports beliefs and vice versa.
• ERG Theory: We seek to fulfill needs of existence, relatedness and growth.
• Escape Theory: We seek to escape uncomfortable realities.
• Expectancy Theory: We are motivated by desirable things we expect we can achieve.
• Extrinsic Motivation: external: tangible rewards.
• Goal-Setting Theory: different types of goals motivate us differently.
• Intrinsic Motivation: internal: value-based rewards.
• Investment Model: our commitment depends on what we have invested.
• Opponent-Process Theory: opposite emotions interact.
• Positive psychology: What makes us happy.
• Reactance Theory: discomfort when freedom is threatened.
• Self-Determination Theory: External and internal motivation.
• Self-Discrepancy Theory: we need beliefs to be consistent.
• Side Bet Theory: aligned side-bets increase commitment to a main bet.
• The Transtheoretical Model of Change: Stages in changing oneself.

11th September Death Anniversary of the great Leader Quaid-e-Azam Muhammad Ali Jinnah

Quaid-e-Azam, Muhammad Ali Jinnah was born on 25^th December 1876 at Vazeer Mansion Karachi, was the first of seven children of Jinnahbhai, a prosperous merchant. After being taught at home, Jinnah was sent to the Sindh Madrasasah High School in 1887. Later he attended the Mission High School, where, at the age of 16, he passed the matriculation examination of the University of Bombay. On the advice of an English friend, his father decided to send him to England to acquire business experience. Jinnah, however, had made up his mind to become a barrister. In keeping with the custom of the time, his parents arranged for an early marriage for him before he left for England.

In London he joined Lincoln's Inn, one of the legal societies that prepared students for the bar. In 1895, at the age of 19, he was called to the bar. While in London Jinnah suffered two severe bereavements--the deaths of his wife and his mother. Nevertheless, he completed his formal studies and also made a study of the British political system, frequently visiting the House of Commons. He was greatly influenced by the liberalism of William E. Gladstone, who had become prime minister for the fourth time in 1892, the year of Jinnah's arrival in London. Jinnah also took a keen interest in the affairs of India and in Indian students. When the Parsi leader Dadabhai Naoroji, a leading Indian nationalist, ran for the English Parliament, Jinnah and other Indian students worked day and night for him. Their efforts were crowned with success, and Naoroji became the first Indian to sit in the House of Commons.

When Jinnah returned to Karachi in 1896, he found that his father's business had suffered losses and that he now had to depend on himself. He decided to start his legal practice in Bombay, but it took him years of work to establish himself as a lawyer.

It was nearly 10 years later that he turned toward active politics. A man without hobbies, his interest became divided between law and politics. Nor was he a religious zealot: he was a Muslim in a broad sense and had little to do with sects. His interest in women was also limited to Ruttenbai--the daughter of Sir Dinshaw Petit, a Bombay Parsi millionaire--whom he married over tremendous opposition from her parents and others. The marriage proved an unhappy one. It was his sister Fatima who gave him solace and company.

Entry into politics.

Jinnah first entered politics by participating in the 1906 Calcutta session of the Indian National Congress, the party that called for dominion status and later for independence for India. Four years later he was elected to the Imperial Legislative Council--the beginning of a long and distinguished parliamentary career. In Bombay he came to know, among other important Congress personalities, Gopal Krishna Gokhale, the eminent Maratha leader. Greatly influenced by these nationalist politicians, Jinnah aspired during the early part of his political life to become "a Muslim Gokhale." Admiration for British political institutions and an eagerness to raise the status of India in the international community and to develop a sense of Indian nationhood among the peoples of India were the chief elements of his politics. At that time, he still looked upon Muslim interests in the context of Indian nationalism.

But, by the beginning of the 20th century, the conviction had been growing among the Muslims that their interests demanded the preservation of their separate identity rather than amalgamation in the Indian nation that would for all practical purposes be Hindu. Largely to safeguard Muslim interests, the All-India Muslim League was founded in 1906. But Jinnah remained aloof from it. Only in 1913, when authoritatively assured that the league was as devoted as the Congress to the political emancipation of India, did Jinnah join the league. When the Indian Home Rule League was formed, he became its chief organiser in Bombay and was elected president of the Bombay branch.

"Ambassador of Hindu-Muslim unity." Jinnah's endeavours to bring about thepolitical union of Hindus and Muslims earned him the title of "the best ambassador of Hindu-Muslim unity," an epithet coined by Gokhale. It was largely through his efforts that the Congress and the Muslim League began to hold their annual sessions jointly, to facilitate mutual consultation and participation. In 1915 the two organisations held their meetings in Bombay and in 1916 in Lucknow, where the Lucknow Pact was concluded. Under the terms of the pact, the two organisations put their seal to a scheme of constitutional reform that became their joint demand vis-à-vis the British government. There was a good deal of give and take, but the Muslims obtained one important concession in the shape of separate electorates, already conceded to them by the government in 1909 but hitherto resisted by the Congress.

Meanwhile, a new force in Indian politics had appeared in the person of Mohandas K. Gandhi. Both the Home Rule League and the Indian National Congress had come under his sway. Opposed to Gandhi's Non-co-operation Movement and his essentially Hindu approach to politics, Jinnah left both the League and the Congress in 1920. For a few years he kept himself aloof from the main political movements. He continued to be a firm believer in Hindu-Muslim unity and constitutional methods for the achievement of political ends. After his withdrawal from the Congress, he used the Muslim League platform for the propagation of his views. But during the 1920s the Muslim League, and with it Jinnah, had been overshadowed by the Congress and the religiously oriented Muslim Khilafat committee.

When the failure of the Non-co-operation Movement and the emergence of Hindu revivalist movements led to antagonism and riots between the Hindus and Muslims, the league gradually began to come into its own. Jinnah's problem during the following years was to convert the league into an enlightenedpolitical body prepared to co-operate with other organisations working for the good of India. In addition, he had to convince the Congress, as a prerequisite for political progress, of the necessity of settling the Hindu-Muslim conflict.

To bring about such a rapprochement was Jinnah's chief purpose during the late 1920s and early 1930s. He worked toward this end within the legislative assembly, at the Round Table Conferences in London (1930-32), and through his 14 points, which included proposals for a federal form of government, greater rights for minorities, one-third representation for Muslims in the central legislature, separation of the predominantly Muslim Sindh region from the rest of the Bombay province, and the introduction of reforms in the north-west Frontier Province. But he failed. His failure to bring about even minor amendments in the Nehru Committee proposals (1928) over the question of separate electorates and reservation of seats for Muslims in the legislatures frustrated him. He found himself in a peculiar position at this time; many Muslims thought that he was too nationalistic in his policy and that Muslim interests were not safe in his hands, while the Indian National Congress would not even meet the moderate Muslim demands halfway. Indeed, the Muslim League was a house divided against itself. The Punjab Muslim League repudiated Jinnah's leadership and organised itself separately. In disgust, Jinnah decided to settle in England. From 1930 to 1935 he remained in London, devoting himself to practice before the Privy Council. But when constitutional changes were in the offing, he was persuaded to return home to head a reconstituted Muslim League.

Soon preparations started for the elections under the Government of India Act of 1935. Jinnah was still thinking in terms of co-operation between the Muslim League and the Hindu Congress and with coalition governments in the provinces. But the elections of 1937 proved to be a turning point in the relations between the two organisations. The Congress obtained an absolute majority in six provinces, and the league did not do particularly well. The Congress decided not to include the league in the formation of provincial governments, and exclusive all-Congress governments were.

Creator of Pakistan.

Jinnah had originally been dubious about the practicability of Pakistan, an idea that Sir Muhammad Iqbal had propounded to the Muslim League conference of 1930; but before long he became convinced that a Muslim homeland on the Indian subcontinent was the only way of safeguarding Muslim interests and the Muslim way of life. It was not religious persecution that he feared so much as the future exclusion of Muslims from all prospects of advancement within India as soon as power became vested in the close-knit structure of Hindu social organisation. To guard against this danger he carried on a nation-wide campaign to warn his coreligionists of the perils of their position, and he converted the Muslim League into a powerful instrument for unifying the Muslims into a nation.

Muhammad Ali Jinnah, addressing a procession on 23rd March, 1940

At this point, Jinnah emerged as the leader of a renascent Muslim nation. Events began to move fast. On March 22-23, 1940, in Lahore, the league adopted a resolution to form a separate Muslim state, Pakistan. The Pakistan idea was first ridiculed and then tenaciously opposed by the Congress. But it captured the imagination of the Muslims. Pitted against Jinnah were men of the stature of Gandhi and Jawaharlal Nehru. And the British government seemed to be intent on maintaining the political unity of the Indian subcontinent. But Jinnah led his movement with such skill and tenacity that ultimately both the Congress and the British government had no option but to agree to the partitioning of India. Pakistan thus emerged as an independent state in 14th August, 1947.

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Jinnah became the first head of the new state i.e. Pakistan. He took oath as the first governor general on August 15, 1947. Faced with the serious problems of a young nation, he tackled Pakistan's problems with authority. He was not regarded as merely the governor-general; he was revered as the father of the nation. He worked hard until overpowered by age and disease in Karachi. He died on 11^th September, 1948 at Karachi

source: http://brain.net.pk

What is an Income Statement.

Income statement, also called profit and loss statement (P&L) and Statement of Operations, is a company's financial statement that indicates how the revenue (money received from the sale of products and services before expenses are taken out, also known as the "top line") is transformed into the net income (the result after all revenues and expenses have been accounted for, also known as the "bottom line"). The purpose of the income statement is to show managers and investors whether the company made or lost money during the period being reported.

The important thing to remember about an income statement is that it represents a period of time. This contrasts with the balance sheet, which represents a single moment in time.

Charitable organizations that are required to publish financial statements do not produce an income statement. Instead, they produce a similar statement that reflects funding sources compared against program expenses, administrative costs, and other operating commitments.

 - INCOME STATEMENT BOND LLC -
          For the year ended DECEMBER 31 2007

                                            $         $
Revenues
GROSS PROFIT (including rental income)           496,397
                                               --------
Expenses:
ADVERTISING                                6,300
BANK & CREDIT CARD FEES                      144
BOOKKEEPING                                3,350
EMPLOYEES                                 88,000
ENTERTAINMENT                              5,550
INSURANCE                                    750
LEGAL & PROFESSIONAL SERVICES              1,575
LICENSES                                     632
PRINTING, POSTAGE & STATIONERY               320
RENT                                      13,000
RENTAL MORTGAGES AND FEES                 74,400
UTILITIES                                    491
                                                 --------
   TOTAL EXPENSES                                (194,512)
                                                 --------
NET INCOME                                          301,885
                                                 ========

http://en.wikipedia.org

Kanras

The eyes downcast,
the tone enervated,
sentences uttered in fragments,
lashes covered in dust
and sunburnt face.
Bowing his unkempt head has come a long lost friend.
The heart is tempted to take hold of his hand,
to rush immediately to kiss his brow,
and never allow him to go back alone.
But deep within me someone whispers:
all this is feigned, phantasm, facade,
Don’t ever believe!
Don’t ever believe!

Lets read Parveen Shakir (late)

I don’t care a damn for the dark.
On each and every gloomy path
of all the forthcoming nights,
there shines a moon
—your cute, lovely face.