I almost like everything in the movie. The concept to begin with was awesome. The acting, direction, photography, music everything was truly phenomenal.

It also made me happy to think that India is changing and changing for good. More and more people are not heading out for all the good causes. India needs a lot more of this and as fast as possible.

The scene in the movie where aamir asks Ishaan’s dad to read in chinese and again the scene where his dad comes to him to tell him that Ishaan’s mom read everything about the disease on the internet were really touching.

With increasingly competitive world that we live in today, the need of an hour is to realize the importance of creativity and make all attempts to nurture it. It is just creativity and innovation which will help any developing nation like India to make a mark in the world and not the flowing dollars. Of course flowing dollars will help, however we should not forget that in doing so if we just forget the basics, we will soon face talent shortage like many other nations today.

For e.g. look at the science and commerce graduates today. The number of such graduates is decreasing significantly. Also the number of graduates doing work which suites their profile lacks more significantly.

Look at the quality of overall education. It is degrading day by day in lack of good teachers. Schools have started becoming an institution of making money leading to students not getting base knowledge and moral values which are much more important than making money.

We are now in a race of making money and losing moral. Let us all think, act and do something to change this so that the rich India and Indian culture remains intact.

-H

Project Management to me is effectively managing Quality, Cost and Timelines of the project with confidence in your resources.

Some of the key aspects to Project Management are:

·         Communication

·         Nothing is as important as effective communication in Project Management. Effective communication involves expressing exactly what is required, nothing less nothing more. It also involves listening abilities and non-verbal communication.

·         Anyone who can master the art of effective communication already won half the battle in being a successful project manager.

·         Communication involves communicating with the Client, team members, peers and associates and all the other related parties.

·         Process Simplification

·         Processes are a key ingredient of a successful project. However over-do of processes are the key to many project failures. There is therefore a need to identify processes which works best for the given project and more importantly making sure that consistency is then maintained in adhering to the tailor made process.

·         Traceability

·         Tracking the progress of the project as frequently as possible helps avoiding any surprises. One simple yet effective technique that works is to have weekly status meeting with focused agenda. The meeting should just concentrate on the action items, pending items, risks and issues. Once identified the risks and issues should be communicated to the stake holders. This helps all the stake holders up-to date with the current situation and avoids any surprises at the later stages.

·         Incubating Innovation

·         One of the important function of a project manager is to promote innovation. This is not directly related to the delivery of the project. However there are lot of innovative minds at work during the project. And many a times some of these innovations change the entire way of project execution.

·         Team Identity

Project Management is lot about collaboration. If every team member realizes the objectives and responsibilities within the project, project execution becomes a lot easier.  Every individual should be made aware of his/her objectives and responsibilities within the project. No part of project is less important. Whether it is code development or configuration management or quality assurance. If the entire team understands the importance for the same, a lot of usual project management issues get resolved

The Siddha system is the science of cell-regeneration, as taught by Lord Siva to the goddess Parvati who taught it to Nandideva who taught it to Agastya rishi (known also as the Tamil rishi). Unfortunately, researchers have discovered thirteen Agastya rishis…

THE QUEST FOR FOREVER

Siddha healing concerns itself with preventing cell degeneration so as to allow the body an immortality that reflects the immortality of the soul. This stems from the Hindu belief in the two kinds of salvation- Videha mukti i.e. salvation following death, and Jeevan mukti i.e. salvation during life itself. In the latter, the body remains healthy in the face of chronological old age. Siddha medicinal philosophy believes that medicines (kalpa) and meditation (yoga) together make jeevan mukti possible.

The scienctific theory behind this approach rests on the fact of cell repair and cell waste processes that occur simulataneously upto a certain stage, after which the latter overtakes the former. The prevention of the second phase is the focus of Siddha effort. Only natural then that the materials chosen as medicines be imperishable themselves. Metals (including gold and silver) and minerals constitute the bulk of Siddha treatment, and mercury (rasa) and sulphur (gandhaka) are of particular importance.

Mercury is vital herein because it acts as an alternator- successful in altering the pathology of the existing condition irrespective of other factors. Respecting this aspect, mercury is known as Siva beeja (the seed of Siva).

Sulphur is more often than not used together with mercury because it acts as a regulator of the latter’s fluidity. It converts mercury to mercuric sulphide, a substance that is insoluble in mineral acids. Thus, sulphur is known as Parvati beeja (the seed of Parvati), and both mercury and sulphur acting in unision are seen as representing Siva-Sakti (male and female principles understood as one whole).

FRIENDS & FOES

There is a clear distinction between drugs that are compatible with one another and those that are not. Incompatible medicines reduce one another’s efficacy and are known as shatru (foe). Compatible medicines enhance on another thereby heightening the therapeutic effect, and thus they are mitru (friend).

ASHTA-STHANA PAREEKSHA

The Eight-fold test is the basis of Siddha diagnosis. This entails the examination of:-

a) Pulse: an important method whereby the pulse as well as the nerves - in particular the Sushumna, Ida and Pingala - are read. In addition to the regular deductions to be made, an experienced practitioner is able to gauge the behaviour of hormones and enzymes in the system.

b) Eyes: the colour, vision and a number of physical characteristics reveal the state of the individual’s health.

c) Voice: the strength and smoothness of the voice apart from any speaking difficulties are clear indicators of health.

d) Touch: the texture of the skin, the pressure applied at a touch are both signals of a healthy/unhealthy individual.

e) Colour: an obvious diagnostic tool in that the lack of healthy pallour is the first sign of ill-health.

f) Tongue: a clean and pink tongue denotes good health. Dryness, excess saliva, discolouration, furriness and cuts point to a disorder.

g) Falces: again, any deviation from the healthy norm signifies illness.

h) Urine: in addition to the usual pathological tests conducted, the siddha system has its very own test. The oil test is as follows - after placing the urine in a basin, one drop of gingelly oil (til oil) is added to it. The oil may or may not spread, the ensuing colours and patterns, the oil may or not sink - these are indications of specific maladies.

THE SIDDHAS

This wealth of knowledge was imparted by Agastya rishi to eighteen enlightened individuals known as Siddhas. Patanjali in his Yoga Sutras defines siddhas as persons who have attained siddhi (perfection) through birth, mantras (special prayers and chants), austerities or samadhi (profound meditation). One of the Siddhas, Tirumular, wrote the 3000 - verse Tirumantiram which concerns subjects such as embryology, medicine, and other topics. Most of the Siddha texts are attributed to the rishi Agastya.

The word Samkhya is derived from the words Samyak Khyati (Correct Knowledge). It is Astik, rational, systematic, and dvaitavadi (dualist). Its founder was the sage Kapila but his work  Samkhya Pravachana Sutra has been lost long ago. The earliest available book(3A.D.) is Ishvara Krishna’s Samkhya Karika. Samkhya is founded on Satkaryavada, which is based on the premise that every effect (Karya) pre-exists(Sat) in its cause (Karana). So Karana (say, mustard seed) can manifest itself  at a later stage in the form of Karya(oil). If the effect is non-existent(Asat) in the cause, it can never  manifest itself.

Samkhya has  two elemental  principles, Prakriti and Purusha. Prakriti is the first principle of the material world, the root cause of evolution, the pre-created state of the world. Purusha( literally, man) is the principle of pure consciousness. If  Prakriti is the object(predicate), then Purusha  is the subject. Prakriti can have three properties or Gunas:

• Sattva(Purity)
• Rajas(Passion)
• Tamas( Darkness)

but Purusha cannot have any, and so is Nistraiguna(without the three gunas).

Evolution takes place when the Purusha reflects itself in the Sattvika element of Prakriti and the three gunas interact among one other. Each created thing contains all three properties in various degrees. When the process of dissolution(Pralaya) takes place, the created world reverts to its pre-created state, and the three Gunas to their state of equilibrium( Samyavastha, Moksha or Kaivalya). As for the result of the interaction of the three Gunas, they are 24 substances, which can be classified into:

• Buddhi (Intellect)
• Mahat (Wisdom)
• Ahamkara (Ego).

The word Ayurveda refers both to the healing science as well as to the Veda that is a supplement to the Atharvaveda. As the former, it focuses on mind and body, seeing them as parts of a whole rather than discrete entities. As the latter, it is one of the four lesser Vedas expounding a wisdom that is simultaneously simple and profound. Past, present and future concerns are addressed. The medical science that is Ayurveda can well be considered the answer to the prayer for health (in the Atharvaveda): “God, throughout my life let there be speech in my tongue, breath in my nostrils, vision in my eyes and hearing in my ears. Let me have ungreying hair, untarnished teeth. Grant me strength in my arms, painless thighs, rapidity to my legs and steadfastness in my feet. Let there be no diminishing of my power of endurance during my long life and bless my sensory and physical organs’ function with their natural resources and power.”

The Complete Science

Recognizing that health is not the result of purely external factors, Ayurveda holds that a healthy mind and body begin before conception. The mental compatibility of the parents, their health and blood groups, and later the health of the mother-to-be, her happiness and activities during pregnancy are all vital ingredients. Next, the careful & loving upbringing of the child, as also an education that is appropriate to the interests and abilities of the individual. As a basis to all-round well-being, Ayurveda has its own philosophy.

Ojas is the life force or vigour that imparts energy to the individual. This Sanskrit word corresponds to the Vedic pranasakthi, and has been described as being cold, reddish-yellow, and oily. The presence in full of ojas ensures complete health & energy, a lessening leads to disease while an absence means death - En naso nayatam nasaha- yasmin tistati tistasis. Ojas is regarded as deriving from the seven tissues (dhatus)- rasa (plasma), raktha (blood), mamsa (muscle), medas (adipose tissue), asthi (bone), majja (bone marrow), and sukra (male & female reproductive parts/agents). This is the mucilaginous ojas that circulates throughout the system and is called slaishnika ojas. The other ojas - apar ojas - is present only in the heart and there are a mere eight drops of it.

Ojas can be depleted through mental and physical factors. Of the former, anger, fear, sorrow and worry are the components; while the physical causes are a loss of nourishment, intake of unsuitable foods, old age and excessive physical activity. There are three stages of the weakening and gradual loss of ojas:

a) Visramsana : this occurs when the ojas has somehow moved out of its correct place. This first stage is marked by looseness of joints, and deterioration of body functions.
b) Vyapat: this occurs when the quality of ojas gets affected. The symptoms are insomnia, heaviness of the body, oedema (accumulation of fluids) of the limbs, and discolouration of the skin.
c) The third stage is one of insecurity and fear, loss of colour, and weakening of the sensory organs.

Another interesting feature of ojas is its role as protector of the embryo. During the sixteenth week of pregnancy, ojas enters the foetus and nourishes it. However, in the eighth month, it alternates between mother and foetus thereby making birth at this point highly risky. If the ojas is with the mother the foetus cannot survive, and vice versa.

Bala is described as the strength of the individual, and can be classified as –
a) Sahaja bala: this refers to the innate strength a person possesses, based on genetic factors. Race and climatic conditions further determine this pre-determined strength.
b) Kalaja bala: this is the seasonal strength, i.e. the individual is stronger in winter than in summer. A moderating factor is the age of the individual.
c) Yuktikritham bala: this is the strength acquired through one’s own endeavours - exercise, medicine, correct diet - and mental emphasis on avoiding stress and negativity.

A healthy and abundant presence of both bala and ojas boost immunity levels, and to this end, milk and ghee (a milk-based fat) are the ideal food stuffs. Further, this jeevanaya gana (life-giving diet) of which milk and ghee are a part, includes items like Leptadenia reticulata W&A, Satavari - Asparagus racemosus, Hemidermus indicus L., Phaseolus trilobus Ait., Peramolus labialis Spreng, Tinospora cordifoling L.. These are to be boiled in water or preferably milk, strained and drunk for the purpose of restoring ojas.
Pancha Mahabhutas concept corresponds to the five basic elements that constitute the human body - akasha (ether), vayu (wind/air), tejas (fire), ap (fluid/water), and prithvi (solid/earth). These five are the constituents of the universe, and therefore, the building blocks of all creation. That the human body is a reflection of cosmic life is a deep-rooted Vedic belief. Ayurveda reduces these into the three doshas (the factors that regulate the functions of the human body), indicating the vital and living link between philosophy and healing.
The tri-doshas (three doshas) are vata, pitta, and kapha. Vata dosha is believed comprised of akasha (ether) and vayu (air) and controls energy levels, intellectual prowess, and body movements. Pitta dosha, regarded as consisting of tejas (fire), is responsible for the metabolic functions of the body and thus is the source of warmth as well.
Kapha dosha, constituted by ap (water/fluid) and prithvi (earth/solid), maintains the fluid balance within the system, is responsible for secretions, and is the provider of growth and stamina. Likewise, the mind has three characteristics (gunas). The first, satva, is the pure & peaceful bent of mind, and one not easily distracted. The second, rajas, denotes an overly excitable temperament, one prone to passions, envy, anger, and lust. The third, tamas, is responsible for the slowing down of the mental and physical activities.
These three gunas are directly related to diet - they influence choice of food items, and these in turn reinforce the character of the individual. For instance, sattavic persons (those predisposed to the satva guna) instinctively prefer sweet, soft, juicy foods; rajasi persons (those of the rajas guna) choose foods that are sharp in taste, whether spicy, sour, bitter, or salty; tamasi persons (of the tamas guna) are indifferent to the quality of food, and will gladly accept under-cooked, stale food. Thus, to effect a change in temperament, it is advised to include food items from the desired category. While a very passive individual would do well to include foods from the rajasic list, the latter should partake of sweet & soft foods to tone down the excesses of character. The tamasic category is best avoided in totality.
The Pancha Karma (Five Therapies) concept is an adjunct to the medicines administered to the patient. This is a detoxification procedure that includes purification baths, inducing sweat through dry and steam baths, and massage by specially prescribed oils. It is recommended for healthy individuals as well since the physical, neurological and cell & tissue rejuvenation benefits of Pancha Karma cannot be over-emphasized.

Writings on Ayurveda
The Brihat-trayi books- Sushruta Samhita, Charaka Samhita, and Ashtanga Sangraha - represent the systemization of the medical science of Ayurveda upto the fifth century AD. There was a comparative lull from the eleventh century onward till the period of British Occupation, due to Islamic invasions. Nonetheless, many Hindu rajahs extended their patronage, and this ensured the survival of Ayurveda. Not till well into the British period and coinciding with the rise of nationalism did Ayurveda flourish once again, receiving due recognition from Indians and non-Indian alike.

It all began with Brahma, the Creator, who revealed the secrets of the plant world to the ancients. One of them, Atreya Punavarsu, is believed to be one of the founders of Ayurveda and the sage responsible for passing on this knowledge. Legend holds that two or three hundred years before the birth of Christ, all the great sages met in a Himalayan cave to ponder the alleviation of human suffering. Atreya chose Agnivesh as his disciple, and the latter went on to become proficient enough to have trained Lord Buddha’s physician, Jivika.

Aginvesh taught that the body was comprised of extremely minute particles, unnoticeable to the human eye, each particle carrying traits both inherited and personal. This was of course much before the era of genetics and molecular biology. Thus, the study of the anatomy and accurate diagnosis from pulse readings were an integral part of ancient Ayurveda.

This wealth of healing was passed on in the time-honoured oral tradition for centuries before Charaka compiled it all in his famous Charaka Samhita. Ayurveda had acquired much with the passage of time, and the eight branches of this science were already well in place.

These three greats are responsible for Ayurveda as we know it, and the others such as Sushruta and Vagbhat consolidated and extended it.

Charaka Samhita, written in the first century AD, is the first scientific medical text. While it does list 1500 plants with description, a mere 350 are pronounced medicinal. Charaka as a physician was interested in the diagnostic and prescriptive aspects of healing. To this end, his classification of everything from the solar calendar to topography to the system of birth is an amazing feature of his treatise. The medicinal plants are categorized as of fifty groups, based on the medicinal value to be derived from them. At the same time, there is a clear warning that the improper collection and use of the plants can have infortunate results. Certain plants can prove poisonous, and this aspect too has been classified.
The diagnosis itself, as propounded by Charaka in the true tradition of Ayurveda, is an exhaustive process. The physician needs a thorough medical knowledge, an open mind receptive to discussion, and an observant eye. Plus, the willingness to acquire all the facts of the patient’s medical and personal history, preferences, state of mind, and mental clarity. Next, the investigation of physical functions and symptoms. To this end, Charaka extolled Yukti- The practical + intellectual ability to determine correct medical procedure when faced with complex cases. Treatment will follow as a third step of Ayurvedic healing or as one may express it, the interaction between patient and physician.
Eight chapters of the Charaka Samhita are devoted to pharmacology, diet, and the treatment of diseases such as fever, diarrhoea, consumption, leprosy, and tumour among others.
Four hundred years later, Sushruta wrote his Sushruta Samhita, a text on the hitherto frowned-upon practice of surgery. As befits the father of surgery, Sushruta details the 125 surgical instruments used by him, as also the highly intricate surgeries associated with caesarean sections, plastic surgery and the setting of compound fractures. It is his techniques, particularly in the creation of the new nose, that have made Sushruta world-renowned .

The Ashtanga Sangraha by Vagbhat is third of the great texts. Written in the seventh century AD, it discusses the eight branches of Ayurveda: Salya tantra (major surgery), Salakya tantra (minor surgery), Kaya cikitsa, (therapeutics), Bhuta vidya (demonology), Kaumara bhrtya (paediatrics), Agada tantra (toxicology), Rasayana (elixirs), Vaji karana (aphrodisiacs).

The allegorical play Jivanandanam by Vedaki was composed under the patronage of the minister Anandaraya during the rules of King Sahaji (1684-1710) and King Serfoji (1710-1728). This Sanskrit play was instrumental in bringing Ayurveda close to the people and reviving interest in this ancient science.

A host of other works followed, including Vaidyavinoda by Sankarabhatta, Ayurvedaapprakasa by Madhava Upadhyaya, Sivatattvaratnakara, by Keladi, Bhaisajyaratnavali by Govindadasa, Rajavallabhiyadrabyaguna by Narayandasa, Prayogamrta by Vaidyacintamani.

In the nineteenth century Raja Serfoji (1798-1832) chose four thousand Ayurvedic treatments and prescriptions to comprise the Sarabhendra Vaidya Murai. This work in eighteen volumes includes treatment for cancer.

Reflecting the increased use of metals and mercury in Ayurveda, Ananta, wrote his Paradaklpadruma at the end of the eighteenth century.

The Kaviraj tradition of Ayurveda boasts many brilliant minds. Foremost was Kaviraj Ganga Prasad Sen, the editor of the Bengali magazine Ayurveda Sanjibani. His disciple Mahamahopadhyay Bejoyratha Sen edited Vagbhat’s Ashtanga Sangraha. Kaviraj Gananath Sen compiled Ayurveda, Paricaya, Siddhantanidana, and Pratyaksasarira. He is also the founder of the manufacturing establishment Kalpataru Ayurvedic Works, and the Viswanath Ayurveda Mahavidyalaya (an Ayurvedic university) in Calcutta.

Kaviraj Gangadhar Roy was a physician, scholar, prolific writer and teacher. Of his forty texts, twelve related to Ayurveda. Apart from his Commentaries on the medical chapters of the Agni Purana and on the Charaka Samhita, he wrote Pathyapathya, Bhaskarodaya and Vidyatattvaviniscaya. His disciples continued the Kaviraj discipline.

Two pioneering efforts warrant mention. The Maharaja of Gondal, Bhagvat Sinhji’s thesis “A Short History of Aryan Medical Sciences” went a long way in introducing Ayurveda to a western audience. Another nineteenth century first was the Ayurvedic dictionary compiled by Umeshchandra. Datta, Chief Librarian of the Government Sanskrit College, Calcutta.

Among non-Indians who studied Indian medicine, Rudolf Roth (1821-95) was an indefatigable scholar. In addition to a thorough study of healing methods of the time, he paid particular attention to Madanavinoda. This text was an extensive work on the flora and fauna of the country and the medical benefits from them. He published sections of the Charaka Samhita.

In 1837, Royle published his article “The Antiquity and Independent Origin of Hindu Medicine”; and in 1890 the Navanitaka texts were discovered at Kashgar in a Buddhist stupa. This work has been accepted as a fourth century manuscript and contains valuable information about Indian medicine, testifying to its ancient roots.

THE AYURVEDIC GARDEN
What we know of is the traditional Indian method of absorbing perfumes into oils rather than distilling them. What few realize is that the flowers and plants considered health-giving are usually beautifully perfumed and shaped. The haunting fragrance and pretty flowers of the jasmine (mogra) yield an oil that is soothing and healing for the eyes. The hundred-leafed cabbage rose (gulab) bequeaths us both the attar perfume and cures for stomach disorders, apart from the rose water so effective for cleansing and cooling the eyes. The cooling properties of sandalwood (safed chandan) are renowned, as is heady scent. Not so well-known is the antiseptic powers of this wood. A decoction (boiling in water) of Indian Sarsaparilla (anantmul) leaves is the ideal drink for a rosy complexion, while the root has important anti-viral properties.

The green and purple flowers of the cardamom (elaichi) plant play host to the seed that is both a culinary delight and an effective digestive. Praised as the ‘tree with the flowers the colour of a sunset’, the mahua is important to Ayurveda for its efficacy in treating lung and throat infections, debility and intestinal worms. The astringent qualities of its bark render it useful for dental problems and diabetes, while its musky fragrance and juicy flowers attract humans and wildlife alike. The outer covering of the seeds can be eaten whole, the inner portion ground to a flour, the oil from the seeds is useful for cooking purposes & as an ingredient for making soap and candles, its wood a proven good choice for building purposes. In short, the ideal tree as an ornamental and as a bulwark against famine.

Ayurvedic physicians have long recommended walking among plants and tending to them as a healer for the mentally-disturbed, and for those wishing to remain healthy.

THE TENDER TOUCH
True to its compassionate nature, Indian medicine embraced vaterinary science. In addition to hospitals for elephants, horses and cattle, there were specific medical texts on the subject. Gajayurveda (also known as Gaja Sastra) by Palakapya was a comprehensive treatise on the care and treatment of elephants. Salihotra is regarded as the originator of the science of horses. His and others’ instructions are contained in the Asvayurveda (also known as Asva sastra). The Gavayurveda as also a chapter of the Agni Purana deal with the medical needs and care of cattle.

HYMN IN PRAISE OF HERBS
from the Rig Veda

You herbs, born at the birth of time
More ancient than the gods themselves.
O Plants, with this hymn I sing to you
our mothers and our gods.

The holy fig tree is your home.
A thousand are your growths.
You, who have a thousand powers,
Free this my patient from disease.

Fly, Spirit of Disease.
Be gone with the blue jay and the Kingfisher. Fly with the wind’s impetuous speed.
Vanish together with the storm.

Most excellent of all are you, O Plants.
Your vassals are the trees.
Let him be subject to your powers
The man who seeks to injure you.

When restoring vanished strength
I hold you herbs within my hand.
And the Spirit of Disease departs,
Cheated of another death.

Reliever is your mother’s name.
Hence, restorers are you called.
Rivers are you, with wings that fly.
Keep distant that which brings disease.

Unharmed be he who digs you up. Unharmed the man for whom I dig.
And let no malady destroy
The lives within your guardianship.

SOURCES:- History of Science & Technology in India Vol.I
Ed. by G. Kuppuram & K. Kunudamani.
2. The Garden Of Life: Naveen Patnaik
3. India: Publ. by for Festival of India.

There are three types of work permit in Belgium:

A C permit is valid for only one year, allowing the holder to work for multiple employers. This is usually issued to migrant agricultural or domestic workers. C permits generally aren’t renewable.

A B permit is valid for one employer and runs for one year, after which it can be renewed (by the same employer, usually for the same job or job classification). If you change employers, your new employer must apply for a new B permit. You may find that you have to return to your home country and re-apply for a residence visa before you can start your new job! Once you’ve renewed a B permit four or more times, i.e. have lived and worked in Belgium for five years on the same permit, you can receive an unlimited A permit.

An A permit allows you to work for any employer in Belgium for an unlimited period of time. These permits are issued only to the following categories of applicant: the spouse of an A permit holder, the non-EU spouse of a Belgian national, the non-EU spouse of an EU national legally resident in Belgium, and any foreigner with five years’ uninterrupted (legal) residency in Belgium.

The B permit is the standard form of work permit for most foreigners. Applying for a B permit is the responsibility of the employer wishing to hire a non-EU foreigner. You must give your potential employer a certificate of health and three passport-size photos, which he then submits along with a copy of the proposed employment contract to the Ministry of Labour. Before issuing the work permit, the Ministry of Labour must determine that there’s no Belgian or other EU national who can fill the position and they may send the employer candidates for the job from their lists of Belgians drawing unemployment benefit. (In the case of managerial positions, the permit is usually granted with little or no question.) It can take up to 12 weeks for a B permit to be granted.

Self-employed professionals from outside the EU must apply for a professional card (carte professionale/beroepskaart) in order to work in Belgium. A professional card can be issued for a period of five years. You’ll need a passport, medical certificate and a police certificate (certificat de bonne vie et moeurs/bewijs van goed gedrag en zeden) in addition to proof of your qualifications in your profession. Be sure to check with a Belgian embassy or consulate in your home country, as some professions require specific proof that you’re already established in your field. For example, to qualify for a professional card as a journalist, you must produce press credentials and be eligible for a Belgian national press card; to qualify as a freelance writer, you’ll need to submit copies of published works and evidence of your income from freelancing over the past few years.

Pasted from <https://www.xing.com/app/forum?op=showarticles&id=5945367&articleid=5945367>

http://www.thevedicfoundation.org/valuable_resources/Sanskrit-The_Mother_of_All_Languages_partII.htm

http://sanskritdocuments.org/dict/

There was this small girl of around 2 yrs sitting next to us. The girl was there with his grand-pa. She was enjoying playing in the sand. She had a small kit and she was playing with sand and water making things. 

After a while, her mom, came to pick her up. She was in the parking lot The girl was overjoyed. She was preparing something out of sand. Till then I did not know what was she making. However after a while she herself told me (I was just sitting near to her) that she was preparing a cake for her mom. She was so happy to see her mom here now that her cake was ready. She also had a small stick as candle for her to blow. 

Then came her hurried mom. She came running at her child. I was happy to see, that her mom also so anxious to meet her daughter. However soon I realized that the anxiety is for something else. For the mom, the car was parked in a non-parking zone and she was very worried for the car to be toed away.

She came running at the kid, who was so eager to tell her mom that she made her a b’day cake. The mom, listened to her, quickly, got some smile to please the kid. The kid then asked her mom, to blow and candle and eat the cake and what not. However the mom had the car totally controlling her mind and so she quickly spilled off the mud, got the kid clean and ran away.

The story ends here. I am not writing any conclusions. This is left to everyone’s interpretation.

So lets say you have a plain web page or any kind of document. If you manually convert that document or web page into an XML document with specified syntax, you have the RSS ready. Also there are RSSCreators which are available in the market which will help you generate RSS out of your non-rss content. If you dont want any RSSCreator it is also possible to create our own RSS manually as well. RSS Validators are also available which will validate the generated RSS feed.

Once you have a rss feed, anybody can take this feed and see the contents. Oh what a big deal. They can very well see the contents of my web page as well. Rite :-). However the good part of RSS is that, somebody who is interested in your content, can subscribe to your rss feed. We shall discuss methods of subscription later in this article.
Once somebody subscribes the rss feed, whenever you update the content for this feed, the subscriber will see the updated content automatically and they need not re-visit your site every one hour to check whether there is any update. So this is more of a push technology in that respect where the data will come to you instead of you going to data.

The automatic update of RSS feeds is thanks to RSS aggregators. RSS aggregators are programs which will watch out for the feeds that you subscribed and send you the updated content for those feed.

Coming back to subscriptions, so if you see any RSS content, it will have this icon <icon here> which says, subscribe to this feed. If you click on that it will ask you to choose on your favourite RSS readers where it can subscribe you. Also there is an e-mail subscription option which will send an e-mail everytime any content is updated on that rss feed.

RSS Discovery is finding out feed from the content. Let’s say your web page has n RSS feeds. Using RSS Discovery, you can get the exact xml corresponding to rss which you could subscribe to. Most of the online aggregators these days have the RSS discovery mechanism in built so that if you provide them the URL, it will fetch the appropriate RSS and you can select the RSS to subscribe.
I found an interesting article about RSS Discovery concepts here.

While browsing through RSS contents, I also came across a term OPML again related to RSS. OPML stands for Outline processor markup language ( I dont know where this markup language business is to extend :-)). OPML file lists all the RSS feeds into one. This helps in importing/exporting rss feeds acrosss aggregators. Also it is used by aggregators themselves to exchange feeds. Online OPML managers are also available to manage your OPML files.