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Generally, tortuous liability has an element of fault to support it. In which one of the following Acts, recently a provision has been made in India, which provides for meeting claims arising both on the basis of fault principle and no fault principle?

Generally, tortuous liability has an element of fault to support it. In which one of the following Acts, recently a provision has been made in India, which provides for meeting claims arising both on the basis of fault principle and no fault principle? Correct Answer Motor Vehicles Act

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A word is given below followed by three sentences which consist that word. Identify the sentence/s which best expresses the meaning of the word.  TORTUOUS A. To me, this seems tortuous and punitive, like pouring salt on an open cut. B. When the tortuous snake moved across the Sahara Desert, his body made an S-shape in the sand. C. Taking the tortuous pathway at night always made it difficult to see if anyone was behind or in front of us.
Propositions as regards the liability of the surety under the surety bond are:
1. The liability of the surety is mutually exclusive of the liability of the accused under his personal bond.
2. The liability of the surety is contingent on the liability of the accused under his personal bond the liability of the surety.
3. is limited to the amount of the surety bond.
Now which of the following is correct
Which of the following statements is/are correct with regard to 'absolute liability' principle laid down in M. C. Mehta v. Union of India. Answer by using the below:
(1) The principle was approved except as to quantum of damages in Charan Lal Sahu v. Union of India
(2) The principle in determining compensation was applied in Union Carbide Corporation v. Union of India
(3) The compensation to be awarded must have some broad correlation not only with magnitude and capacity of the enterprise but also with the harm caused by it was held in Deepak Nitrite v. State of Gujarat
(4) The principle is not followed in India because Parliament could not yet pass Public Liability Insurance Bill, 1991
The joint liability in respect of joint tort-feasors arises in which one of the following circumstances?
1. Agency, when one person employs another to do an act which turns out to be a tort.
2. Vicarious liability, i.e., the liability arising from relations.
3. Joint action - where two or more persons combine together to commit an act which amounts to a tort.
Select the correct answer using the given below:
Every partner is jointly and severally liable for all acts of the firm. However, a minor can be admitted to the benefits of the firm. Liability of a partner is unlimited and he is personally liable for the acts of the firm. The liability of the minor in case of the acts of the firm is
The given conditions are imposed by an officer for providing the Travelling Concession to the employees. The employee A. Should have made 2 trips in a 4 calendar years. B. Should have made one trip in 1 calendar year. C. Should have made one trip within the native country, while the other could have been overseas. D. Should have made a trip with maximum of 6 people. E. The total cost of both the trips should not have exceeded Rs. 6 lakhs. In case of employee who satisfies all the other criteria except: I. At (D) above, he/she would get Rs. 4 lakhs as concession. II. At (E) above, he/she would get Rs. 3 lakhs as concession. In the inquiry underneath, data of one employee is given. You need to take one of the accompanying four choices in the light of the data given and the criteria and conditions given above. Shyam, a native of India, along with his wife and 2 children went for vacations within India. He made his first trip in February, 2016 and second one in August 2016. The total expenditure of the trips were four lakhs and forty thousand.
Read the passage carefully and choose the best answer to each question out of the four alternatives.
Eight north Indian Ocean countries, namely, Bangladesh, India, the Maldives, Myanmar, Oman, Pakistan, Sri Lanka and Thailand, were asked to contribute names so that a combined list could be compiled. Each country gave eight names and a combined list of 64 names was prepared. This list is currently in use, and all cyclones arising in the north Indian Ocean are named from this list, with one name from each country being used in turn. Almost 38 or 39 names from the list have been used up, but since many cyclones dissipate long before they hit land, their names rarely figure in the papers or other media. The names that people do know about, and remember are, naturally, those that were most destructive ones, or very recent. Aila, in 2009 is remembered with a shudder for the enormous destruction it caused in West Bengal and Bangladesh; Phaillin, also for the damage it caused when it hit the Odisha coast in 2013. Two harmless cyclones, which also might remain in peoples memory, are the more recent ones of 2014 — Hudhud, which threatened the east coast of India and Nilofar, which was expected to, but did not, devastate the western coast. The names in the cyclone list are usually words one associates with storms; words which mean water or wind or lightning in various national languages. Sometimes they are names of other things — birds or flowers or precious stones. The name Aila, contributed by the Maldives means fire, the name Phaillin from Thailand means sapphire, the name Hudhud from Oman is the name of a bird, probably the hoopoe, and the name Nilofar, given by Pakistan, is the Urdu name of the lotus or water lily. The eight names suggested by India, and which are in the list of 64, are Agni, Akaash, Bijli, Jal, Leher, Megh, Sagar and Vayu, meaning in that order, fire, sky, lightning, water, wave, cloud, sea and wind. Five of these names (that is, up to Leher) have been used so far.
Which name suggested by India has not been used so far?
Read the passage carefully and select the best answer to each question out of the given four alternatives.
What is Gandhian philosophy? It is the religious and social ideas adopted and developed by Gandhi, first during his period in South Africa from 1893 to 1914, and later of course in India. These ideas have been further developed by later "Gandhians", most notably, in India by, Vinoba Bhave and Jayaprakash Narayan. Outside of India some of the work of, for example, Martin Luther King Jr. can also be viewed in this light. Understanding the universe to be an organic whole, the philosophy exists on several planes - the spiritual or religious, moral, political, economic, social, individual and collective. The spiritual or religious element, and God, is at its core. Human nature is regarded as fundamentally virtuous. All individuals are believed to be capable of high moral development, and of reform. The twin cardinal principles of Gandhi's thought are truth and nonviolence. It should be remembered that the English word "truth" is an imperfect translation of the Sanskrit, "satya", and "non-violence", an even more imperfect translation of "ahimsa". Derived from "sat" - "that which exists" - "satya" contains a dimension of meaning not usually associated by English speakers with the word "truth". There are other variations, too, which we need not go into here. For Gandhi, truth is the relative truth of truthfulness in word and deed, and the absolute truth - the Ultimate Reality. This ultimate truth is God (as God is also Truth) and morality - the moral laws and code - its basis. Ahimsa, far from meaning mere peacefulness or the absence of overt violence, is understood by Gandhi to denote active love - the pole opposite of violence, or "Himsa", in every sense. The ultimate station Gandhi assigns non violence stems from two main points. First, if according to the Divine Reality all life is one, then all violence committed towards another is violence towards oneself, towards the collective, whole self, and thus "self"-destructive and counter to the universal law of life, which is love. Second, Gandhi believed that ahimsa is the most powerful force in existence. Had himsa been superior to ahimsa, humankind would long ago have succeeded in destroying itself. The human race certainly could not have progressed as far as it has, even if universal justice remains far off the horizon. From both viewpoints, non violence or love is regarded as the highest law of humankind.
According to Gandhiji, truth complies to which of the following?
Read the passage carefully and select the best answer to each question out of the given four alternatives.
What is Gandhian philosophy? It is the religious and social ideas adopted and developed by Gandhi, first during his period in South Africa from 1893 to 1914, and later of course in India. These ideas have been further developed by later "Gandhians", most notably, in India by, Vinoba Bhave and Jayaprakash Narayan. Outside of India some of the work of, for example, Martin Luther King Jr. can also be viewed in this light. Understanding the universe to be an organic whole, the philosophy exists on several planes - the spiritual or religious, moral, political, economic, social, individual and collective. The spiritual or religious element, and God, is at its core. Human nature is regarded as fundamentally virtuous. All individuals are believed to be capable of high moral development, and of reform. The twin cardinal principles of Gandhi's thought are truth and nonviolence. It should be remembered that the English word "truth" is an imperfect translation of the Sanskrit, "satya", and "non-violence", an even more imperfect translation of "ahimsa". Derived from "sat" - "that which exists" - "satya" contains a dimension of meaning not usually associated by English speakers with the word "truth". There are other variations, too, which we need not go into here. For Gandhi, truth is the relative truth of truthfulness in word and deed, and the absolute truth - the Ultimate Reality. This ultimate truth is God (as God is also Truth) and morality - the moral laws and code - its basis. Ahimsa, far from meaning mere peacefulness or the absence of overt violence, is understood by Gandhi to denote active love - the pole opposite of violence, or "Himsa", in every sense. The ultimate station Gandhi assigns non violence stems from two main points. First, if according to the Divine Reality all life is one, then all violence committed towards another is violence towards oneself, towards the collective, whole self, and thus "self"-destructive and counter to the universal law of life, which is love. Second, Gandhi believed that ahimsa is the most powerful force in existence. Had himsa been superior to ahimsa, humankind would long ago have succeeded in destroying itself. The human race certainly could not have progressed as far as it has, even if universal justice remains far off the horizon. From both viewpoints, non violence or love is regarded as the highest law of humankind.
According to the passage, which of the following statement is not true?
Read the passage carefully and select the best answer to each question out of the given four alternatives.
What is Gandhian philosophy? It is the religious and social ideas adopted and developed by Gandhi, first during his period in South Africa from 1893 to 1914, and later of course in India. These ideas have been further developed by later "Gandhians", most notably, in India by, Vinoba Bhave and Jayaprakash Narayan. Outside of India some of the work of, for example, Martin Luther King Jr. can also be viewed in this light. Understanding the universe to be an organic whole, the philosophy exists on several planes - the spiritual or religious, moral, political, economic, social, individual and collective. The spiritual or religious element, and God, is at its core. Human nature is regarded as fundamentally virtuous. All individuals are believed to be capable of high moral development, and of reform. The twin cardinal principles of Gandhi's thought are truth and nonviolence. It should be remembered that the English word "truth" is an imperfect translation of the Sanskrit, "satya", and "non-violence", an even more imperfect translation of "ahimsa". Derived from "sat" - "that which exists" - "satya" contains a dimension of meaning not usually associated by English speakers with the word "truth". There are other variations, too, which we need not go into here. For Gandhi, truth is the relative truth of truthfulness in word and deed, and the absolute truth - the Ultimate Reality. This ultimate truth is God (as God is also Truth) and morality - the moral laws and code - its basis. Ahimsa, far from meaning mere peacefulness or the absence of overt violence, is understood by Gandhi to denote active love - the pole opposite of violence, or "Himsa", in every sense. The ultimate station Gandhi assigns non violence stems from two main points. First, if according to the Divine Reality all life is one, then all violence committed towards another is violence towards oneself, towards the collective, whole self, and thus "self"-destructive and counter to the universal law of life, which is love. Second, Gandhi believed that ahimsa is the most powerful force in existence. Had himsa been superior to ahimsa, humankind would long ago have succeeded in destroying itself. The human race certainly could not have progressed as far as it has, even if universal justice remains far off the horizon. From both viewpoints, non violence or love is regarded as the highest law of humankind.
What are the twin cardinal principles of Gandhis thought?