SpiceJet To Pay Rs 25,000 Compensation To Passenger For Issuing Wrong Ticket
Mumbai:
A consumer commission has held that a senior citizen suffered "monetarily and mentally" after SpiceJet issued incorrect tickets while rerouting his journey in 2020, and directed the airline to pay a compensation of Rs 25,000 to the passenger.
The District Consumer Disputes Redressal Commission, Mumbai (Suburban), in the order passed on June 17, held the budget carrier guilty of "deficient service and negligent behaviour" for the error which caused "mental harassment" to the passenger.
In view of the urgent need of the passenger (age not specified in the order), the airline had made an alternate booking- where the wrong ticket was issued- after his initial flight was cancelled due to bad weather.
The commission acknowledged that the flight cancellation was beyond the control of the airline, and the Air Traffic Control (ATC) had taken the decision in view of the passengers' safety.
It noted the airline had taken all the necessary efforts to provide an alternate ticket to the complainant, However, the said ticket was incorrect and thereby the complainant suffered "monetarily and mentally", it said.
The commission further stated the complainant also "acted negligently".
"Had the complainant checked the ticket when it was issued, the mistake could have been rectified on the spot and the complainant could have saved himself from further hardship," it said.
The complainant, a senior citizen residing in Ghatkopar area here, booked Spicejet tickets from Mumbai to Darbhanga for December 5, 2020, and a return journey two days later.
While the Mumbai to Darbhanga leg of the journey was completed, the return flight was cancelled due to bad weather.
The complaint said as he had to appear for a PhD online examination in Mumbai on December 8, 2020, he requested an alternate arrangement.
SpiceJet then provided an alternate ticket for travel from Patna to Kolkata and then Kolkata to Mumbai on the same day.
However, upon reaching Patna, airport authorities informed him that the issued tickets were incorrect, as the connecting flight from Kolkata to Mumbai was scheduled to depart before his arrival in Kolkata, the complaint claimed.
This error forced the complainant to book another flight for the following morning at his own expense, causing significant hardship, mental agony and financial loss.
In such a situation, he also missed his online examination due to delayed arrival in Mumbai, the complainant said.
Hence, the man approached the consumer panel, alleging deficiency in service and unfair trade practice on part of the airline.
He sought a refund of the fare amount of Rs 14,577 along with a compensation of Rs 2 lakh for mental agony and Rs 25,000 as the cost of litigation.
SpiceJet, in its defense, argued the flight cancellation was due to bad weather, an instance beyond its control, and its liability is limited as per the Carriage by Air Act, 1972.
The airline stated that an alternate flight was provided without additional charges and the full ticket amount had been refunded to the complainant through his booking agency.
The commission noted the flight cancellation was "beyond the control" of the airline.
It stressed that the flight cancellation had genuine reasons and the ATC took the decision in the interest of passenger safety.
The airline had taken all the necessary efforts to provide alternate tickets to the complainant. However, the said ticket was incorrect, it observed.
The opposite party (airline), after realising the mistake, reimbursed the complainant.
"Hence, the opposite party had taken suo motu efforts to cover the financial damage to the complainant," the commission held.
It, however, underlined that the airline cannot escape from the negligent act of issuance of wrong ticket to the complainant.
"Hence, in our opinion, the opposite party is guilty of deficient service and negligent behaviour by issuing incorrect ticket, which threw the complainant in an unwarranted mental harassment," the commission ruled.
It held that the complainant deserves to be compensated for the said mental agony as well as legal expenses.
Hence, the commission directed the airline pay the passenger Rs 25,000 as compensation for mental agony and Rs 5,000 for the litigation cost.
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India Gazette
31 minutes ago
- India Gazette
"Confluence of faith, development": Uttarakhand CM Dhami as Kedarnath Yatra witnesses 11.4 lakh pilgrims till June 18
Rudraprayag (Uttarakhand) [India], June 23 (ANI): Uttarakhand Chief Minister Pushkar Singh Dhami on Sunday said that the ongoing Kedarnath Dham Yatra has become a confluence of the remarkable synergy between spiritual devotion and development in the state. Taking to X, CM Dhami announced that in a span of just 48 days, more than 11.4 lakh devotees have paid their respects at the revered Kedarnath shrine.' Describing the pilgrimage as 'a wonderful confluence of development with faith,' the Chief Minister said the surge in footfall has not only strengthened Uttarakhand's spiritual landscape but also significantly boosted its local economy. 'This is not just a pilgrimage but has become a symbol of Uttarakhand's economic, cultural and spiritual prosperity. Hail Baba Kedar!' he said, sharing updates using the hashtag #CharDhamYatra2025. The annual Char Dham Yatra, which includes pilgrimages to Kedarnath, Badrinath, Gangotri, and Yamunotri, is one of the most significant religious journeys in Hinduism. The state government has undertaken a series of infrastructure upgrades in recent years--including improved roads, helicopter services, and better accommodation--to ensure a safer and smoother pilgrimage experience for devotees. This year, the Kedarnath Dham has seen an unprecedented inflow of pilgrims, which officials attribute to both improved facilities and increasing spiritual interest. Authorities have also deployed enhanced security and medical response teams to manage the high-altitude yatra effectively. The Kedarnath temple, dedicated to Lord Shiva, is located at an altitude of over 11,000 feet in the Himalayas and holds immense religious significance. The Kedarnath Yatra doors for the year 2025 were opened for devotees on May 2. According to an official release, local hotels, restaurants, traders, and small businesses like horse-mule, heli, and dandi-kandi services collectively did business of about three billion. The local traders, women self-help groups, taxi operators, and people associated with any kind of business are getting full benefits of the pilgrimage, it added. Chief Veterinary Officer Dr Ashish Rawat said, 'Till June 18, 2,27,614 pilgrims have reached for darshan through horses and mules, which has generated an income of Rs 66 crore 73 lakh 90 thousand 350.'He also mentioned that this year, about 8,000 horses and mules are registered. Due to the infectious disease equine influenza virus, horse-mule operations were also affected for a few days. The heli services play a very important role in the Kedarnath Yatra, as they give devotees who are unable to walk to complete the Yatra an opportunity. This service also generates income. Emphasising this, District Tourism Officer and Nodal Heli Service official Rahul Chaubey said that this year eight heli companies are operating from nine helipads. Till June 18, 49,247 devotees have reached Baba Kedarnath Dham through heli services, which has generated an income of about Rs 60 crore, he added. Chaubey also appealed to devotees to book heli services only through the official website of operation of dandi-kandi, which is considered safer for small children, has also generated Rs 2 crore till June 18, the press release includes challans and fines of Rs 4,17,000 imposed on various establishments for spreading dirt and violating other rules, it added. Additional Chief Officer of District Panchayat Rudraprayag, Sanjay Kumar, also highlighted that more than 7,000 dandi-kandi operators are registered for this year's Yatra. Assistant Transport Officer of Rudraprayag, Kulwant Singh Chauhan, said that this year, 225 vehicles are registered for the shuttle service in the Shri Kedarnath Dham Yatra, the release mentioned. Till June 18, the taxi operators have earned around Rs 11 crore 40 thousand through the shuttle services. (ANI)
Scroll.in
2 hours ago
- Scroll.in
Marang Buru vs Parasnath: The conflict over Jharkhand's highest peak
I t was 8.30 pm in the town of Madhuban in Jharkhand, and Itwari Soren and Ramesh Murmu sat listless outside a lavish Jain mansion. The two, who are palanquin bearers and belong to the Santal Adivasi community, were waiting for shops on the town's main road to close so that they could sleep. 'We sleep on the roads with just our gamchas to lie down on,' said Itwari, referring to the towel also often used as a headscarf. 'The mosquitoes keep biting us and if it rains, we get drenched. There are several guesthouses around here for pilgrims, but no facilities for us doliwale to stay.' The two had not had any work that day in mid-May, or in fact that week. 'This is the off season. The peak season is between March and October when Jain pilgrims visit in flocks,' Itwari said. 'Then, we compete to book passengers and carry them up the hill.' The hill he was referring to is the highest point in Jharkhand, and goes by two names. To Jains, it is Parasnath Hill, named after Parsvanatha, the twenty-third of 24 Jain tirthankaras, the central spiritual figures of the religion. Jains know the sacred site atop the hill as Sammed Shikarji and believe that 20 tirthankaras attained salvation there. But the hill is also a sacred site to Itwari and Ramesh's community. The Santals call the hill Marang Buru, after the foremost hill deity in their pantheon. They have three key sacred sites – the dishom manjhi thaan, where the headman worships ancestors and deities, the jug jaher thaan, a sacred grove, and the lo bir vaisi bodra darha, where the traditional court of Adivasis of the region is held. At the same time, the hill is also a crucial source of employment to thousands of doliwalas like Itwari and Ramesh, who depend on Jain pilgrims and other visitors for a livelihood for at least six months in a year. 'Pilgrims, especially older ones, are not able to climb to the top,' said Sikandar Hembrom of the Marang Buru Sanvta Susaar Baisi, an organisation which is fighting for the rights of Adivasis over the hill – Hembrom is also a member of the Bharatiya Janata Party. He explained that it was typically Adivasis, as well as members of a few other marginalised groups, such as the Ghatwar and Turi communities, who carried pilgrims to the peak. The palanquin bearers usually set out at 2 am, and take at least eight hours to complete the trek of 27 km. Two bearers charge Rs 2,300 to carry a person who weighs less than 49 kg, and Rs 2,760 for a person who weighs between 50 kg and 69 kg. For those who weigh more, bearers usually use chairs carried by four people, for which rates start at Rs 4,600. These rates haven't changed since 2019, Itwari said, showing me a rate card. During peak season, the bearers get regular work and earn between Rs 15,000 and Rs 20,000 a month. For the remainder of the time, they work on their fields in neighbouring villages and do small odd jobs. 'It is not an easy job, carrying so much weight while climbing a hill,' said Ramesh. 'But we don't have a choice and are compelled to do it. There are no better opportunities around here to earn a living.' Some locals claim that the two communities have co-existed in this fashion since time immemorial. 'Jains and Adivasis live harmoniously here,' said Amit Jain, the mahamantri, or general secretary, of Madhuban's Jain community. 'This practice of Adivasi doliwalas carrying pilgrims up to the peak has been going on for thousands of years.' But this description also elides a tension that has long simmered between the two groups over their rights to the hill. It is centred around the very different relationships the two communities have with the site, and with their faith. The most prominent point of contention is Sendra, an annual religious festival of the Adivasis, at which the community hunts animals in the jungles of the hill. A 2024 paper on Sendra in West Bengal and 'ethnotourism' notes that the hunting in the festival is largely a 'symbolic expression of ancient culture' through which tribes seek to 'retain their ancestral legacy'. Jains, meanwhile, see nonviolence as a core principle of their religion – over the years, some members of the community have challenged the hunt as a practice that hurts their religious sentiments. In January, a Jain trust filed a petition in the Jharkhand High Court – among its demands was that the government 'take preventive measures against activities that defile the sanctity of the Hill'. The petition also sought the implementation of a 2023 environment ministry memorandum, which effectively prohibited hunting, and the consumption of meat and alcohol, on the hill. 'This ruling fails to recognise Adivasi traditions, so we will challenge it and fight for our rights in court,' said Hembrom. Some Adivasis argue that these demands contravene core tenets of Jainism itself. 'The Jain religion is a beautiful one, they have a principle which says – live and let live,' said Bhagwan Kisku, an activist. 'But in Madhuban, they are not practicing that. Instead, they are erasing Adivasis.' Scroll sent queries about the conflict over the hill to Jain trusts involved in litigation, as well as the environment ministry, local police and the state government. This story will be updated if any responses are received. C ommunities' legal claims over the hill, and efforts to gain control over it, have a long and chequered history. In 1893, for instance, the Calcutta High Court heard a dispute over the running of a pig's lard factory on the hill, which offended the sentiments of Jains. In its judgement in favour of the Jains, the court cited a previous order of a district judge, stating 'the plaintiff's witnesses have told us that in their estimation every stone of Parash Nath Hill is holy and an object of adoration'. That order noted that it could not mark out particular places as sacred because the tirthankaras 'may have died anywhere on the Hill'. But over the years, courts and administrative bodies have also upheld the rights of Adivasis over the hill. For instance, the community's hunting tradition was noted in a 1911 'cadastral survey', which set out land rights of communities over particular tracts of land. That same year, Maharaj Bahadur Singh, acting on behalf of the Shwetambar Jain community, filed a case in the Patna High Court demanding, among other things, that the entry about the hunt in the cadastral survey be expunged. The judge ruled in favour of the natives, stating that they had a 'prescriptive or customary right' to the hill. He further quoted the 'assistant settlement officer', who had stated that 'the hunting does not seem to me to do any harm to the worshippers of the temples and the hills, as the hunters do nothing which could hurt their feelings'. The petitioners appealed this decision in the highest court of appeal in the British empire at the time. 'The case went up to the Privy Council and it was held that the Santals have the customary right of hunting on Parasnath Hill,' the 1957 Hazaribagh district gazetteer stated. The Jain community continued to try and gain exclusive control over the hill. Court documents show that in 1918, the Seth Anandji Kalyanji Trust, representing the Shwetambar Jain community, paid to gain rights to the hill from local rulers. But these efforts were negated after India acquired independence and became a democracy. Specifically, in 1953, the state of Bihar passed the Bihar Land Reforms Act, which vested rights over the hill with the state government. In the decades that followed, both communities used the hill as part of their customs without any significant disputes arising between them. In 1984, the government granted the area significant protection by forming the Parasnath and Topchanchi wildlife sanctuaries, which included large portions of the hill. The area under protection was widened in 2019, when the ministry of environment, forests and climate change issued a new notification declaring a strip of land 25 km wide around the sanctuaries, amounting to a total of 208.82 sq km, as an 'eco-sensitive zone'. Developments that followed this left both communities worried about their rights over the hill, albeit for strikingly different reasons. In 2019, the environment ministry instructed the state government to promote eco-tourism in the area and develop a 'tourism master plan'. Accordingly, in February 2022, the Jharkhand government launched a tourism policy, under which it stated that Parasnath, along with other sites, would be developed as a religious pilgrimage site. This move led to widespread outrage in the Jain community, which came out in large numbers across the country to protest the proposed changes to the site. 'We were afraid that the promotion of tourism would desecrate the sanctity of the site,' said Amit Jain. In January 2023, under pressure from the protests, the environment ministry issued an office memorandum that stayed all activities on the hill related to tourism. But the memorandum contained another directive that Adivasis argued impinged on their rights over the hill: it instructed the state government to 'strictly enforce' provisions of a clause of the 'management plan' of the Parasnath sanctuary 'which protects the whole Parasnath Hill'. This provision includes a categorical prohibition on the sale and consumption of 'liquor, drugs, and other intoxicants' and 'committing injurious acts to animals'. These prohibitions are in keeping with the Jain tenets of vegetarianism, teetotalism and non-violence towards all living creatures. However, they are in direct opposition to customary Adivasi rituals that require the use of hadiya, or rice beer, and often include the sacrifice of animals like chickens. Thus, the Adivasi community believes that these policies favour the Jain community over them. But the state government did not press forward with the implementation of these directions. It was in this context that the Ahmedabad-based Jain trust, named Jyot, filed the petition in the Jharkhand High Court asking that the directions be implemented. After hearing the petition, the High Court directed the state government to implement the clauses listed in the memorandum. Following this order, Giridih's superintendent of police told Scroll, the number of home guards in the area had been increased to ensure that the court's orders were enforced. As of May 13, they had not received any complaints of the order being violated. But several Adivasis in and around Marang Buru are outraged. 'It's not like we're forcibly entering their temples to perform our rituals,' said Arjun Marandi, a local Adivasi leader from Sohraia village. 'We're doing it on our land, which is far away from their temples.' Referring to the Ahmedabad-based petitioners, Hembrom argued that urban, non-Jharkhandis from outside the state had no right to dictate terms on Marang Buru. 'As Adivasis we were here first,' he said. 'We have co-existed in harmony with the Jain population here so far. How can those sitting in metropolitan cities decide that the hill belongs solely to them?' A group of activists from the area, including Hembrom, filed a counter-petition in the high court on May 5. The petition asserts Adivasis' claims over Marang Buru and seeks the protection of their right to conduct their customary practices and rituals on the hill. E ven as the dispute between the communities plays out, Adivasis argue that their presence on the hill and their rights over it have to a large extent been erased. This is despite the fact that there are far more Adivasis in the region than Jains. According to the 2011 census, Scheduled Tribes form 44% and Jains form 0.6% of the total population in Pirtand block, where Madhuban is located. The eco-sensitive zone also has a large Adivasi population. Giridih's district collector Naman Priyesh Lakra told Scroll that many of the 99 villages located within this region were inhabited by Adivasis. But he noted that the last land survey in the area was conducted in 1911 and that official current data was unavailable. The administration planned to start work on a social profile led by the District Legal Services Authority soon, he added. Meanwhile, in recent years, 'none of the government notifications regarding Parasnath hill have recognised that the place is also sacred to Santals', Hembrom said. Indeed, the recent notifications by the centre and the state government, pertaining to environmental protections and restrictions on tourism on the hill, make no reference to the site as Marang Buru, or mention Adivasis. 'This is despite the fact that multiple Adivasi chief ministers from the state, and even President Droupadi Murmu, have travelled to Marang Buru to pay their respects,' Hembrom said. This was apparent on the route from Parasnath railway station to Madhuban, along which one only sees signboards directing travellers to 'Parasnath hill'. Upon entering Madhuban, one is greeted by a tall ornamental gateway typical of Jain architecture. Inside the town, there are several grand temples, mansions and guest houses, all for Jain pilgrims who visit from across the country. The main pathway that leads to the top of the hill has a tall signboard with a logo of the government of Jharkhand that welcomes visitors to Shikarji Sammed. It is only below this that a much smaller signboard welcomes visitors to Marang Buru. A few steps ahead, a few Sarna flags can be seen near the manjhi thaan. Some activists noted that Adivasis had been edged out of Madhuban by wealthier communities. 'A lot of the land that has been developed in Madhuban originally belonged to the Turi community,' said the activist Bhagwan Kisku. 'But today when you walk through the town, you'll find it difficult to spot a Turi person. There are so many grand mansions there of different sects of the Jain community but the number of locals is very less.' The Jain community's dominance over land in Madhuban is clear atop the hill too. Lakra, the district collector, told Scroll that the Jain community owned only eight decimals of land on the hill. But Jain sacred sites stretch across the 27-km-long parikrama path, or circular pilgrimage path. 'For the longest time there were only two temples on top of Parasnath,' said Kisku. 'But after the 2000s, these grew in number and today there are a total of 32 sacred Jain structures on top of the hill.' He noted that it was not just that Adivasi customs conflicted with the Jain religion, but also the reverse. 'Adivasis worship trees and rocks. Haven't Jains torn down these trees and rocks to build their temples? But nobody thinks of that as an issue,' said Kisku, who is a member of an association called Marang Buru Sansthan, which is affiliated to the ruling Jharkhand Mukti Morcha party. Some local leaders from the Jain community sought to downplay the conflict. 'We don't deny that this is an Adivasi area. Adivasis have been living in the forest for thousands of years,' said Amit Jain. 'Of course they have the right to practice their own customs in their homes and sacred sites.' He added, 'The actual community based here is far away from this conflict. It is small leaders who are spreading political propaganda to agitate local people.' But when it came to specific rules and restrictions, it was clear that there was a lack of clarity among the communities, which was breeding resentment. The question of consumption of meat and alcohol on the hill is among the most contentious of these matters. Upon entering the pathway to the peak, one is greeted by large hoardings installed by the Madhuban panchayat, which state that the 'consumption of non-vegetarian food and alcohol is a punishable offence, as per orders from the district administration'. Savita Tudu, the panchayat pramukh of Madhuban, and the sole Adivasi person mentioned on the hoardings, said that the rule only applied to the Jain community's sacred sites and not everywhere on the hill. 'It's possible that Adivasis might give up alcohol and meat but our deities cannot do without them,' she said. 'They are an inherent part of our culture.' Jain, meanwhile, said that tourists to Parasnath hill consumed meat and alcohol in the open, and that it was this that the Jain community primarily opposed. Lakra admitted that it was difficult to enforce the ban in all 99 villages in the eco-sensitive zone. 'It's possible that sacrifice and consumption of meat and alcohol happens here,' he said. 'These are traditions that have been ongoing for a long time. We act if there are complaints.' But the ban infringed on the fundamental rights of Adivasis to practice their own religion and culture, Kisku argued. Further, he said, it was not just Adivasi and Mulvasi, or non-Adivasi native, communities who consumed meat and alcohol. 'There are multiple CRPF camps in Parasnath,' he said, referring to the Central Reserve Police Force. 'Are you telling me that they don't allow the military to eat meat?' The question of animal killing came to the fore in July last year. That month, soon after Chief Minister Hemant Soren was released from prison, he and his wife Kalpana Soren, a member of the Jharkhand legislative assembly, visited the manjhi thaan in Marang Buru. The two performed traditional Santhal rituals there, which included feeding rice to goats. While they were at the site, a priest also sacrificed a goat as part of the rituals. Afterwards, photos of the Sorens with the live goats were soon shared widely on social media, along with information that a goat had been sacrificed at the site. The local Jain community in Madhuban was enraged and took the matter up with the local administration. 'This shouldn't have happened and the government, the block development officer and the sub-divisional magistrate apologised for it,' said Jain. The incident was soon deeply entangled with local politics and tensions between members of the ruling party in the state and those of the BJP, like Sikandar Hembrom. Even as debates over the chief minister's visit were unfolding, on July 24, a local named Dineshwar Mahato filed a first-information report against five unnamed individuals for making photos of the sacrifice go viral. The complaint cited provisions of criminal law that deal with offences such as promoting enmity between groups, defiling a place of worship and disobeying orders of public servants. Following this, police sent letters to five activists – Sikandar Hembrom, Budhan Hembrom, Saheb Ram Murmu, Fagu Marandi and Arjun Hembrom – asking them to present themselves at the Madhuban station. Sikandar Hembrom has not yet presented himself to the police. Though he himself is not opposed to the consumption of meat and alcohol, and animal sacrifice, at the site, he described the case as 'illogical'. 'The FIR is not registered against those who conducted the sacrifice, but against those accused of making photos of the event go viral,' he said. O n May 12 as the full moon lit up the night sky, Santal Adivasis from villages across the Santal Pargana, prepared to celebrate Sendra. In the Marang Buru hills, this celebration was held in defiance of the recent court order. The day began early in Sohraia village, with traditional rituals performed by the naeke, or village priest. By 8 am, almost all the men in the village had emerged from their houses – carrying axes, slingshots and bows and arrows, they marched on toward the hills. Arjun Marandi explained that the festival was essentially a stock-taking exercise of the forest. 'We head out into the forest and spend the whole day there,' he said. 'We don't just bring back animals, but also herbs and plants.' He stressed that the community mostly hunted small animals like rabbits and pigs, and that too in small numbers. 'We don't hunt to finish off a particular animal,' he said. 'We do so as caretakers of the forest.' Sikandar Hembrom noted that participating in the Sendra was seen as a rite of passage for Santal men. 'At times we might not bring anything back from the forest, but it is important that we go inside,' said Hembrom. Marandi said that the traditional worship atop Marang Buru was halted sometime in the 1970s, and that it was only some 30 years later, in the early 2000s, that people decided to revive the site. He argued that it was vital for the community to celebrate Sendra today, given the massive societal changes it was dealing with. 'Today the youth is more familiar handling mobile phones and laptops instead of our traditional hunting and agricultural implements,' he said. 'Sendra is an important festival to ensure the youth remain in touch with our ancestral ways.' This is particularly important, community members argue, given the economic dominance of Jains in the region. In fact, the area's economy was completely reliant on Jain pilgrims, noted Rajiv Pandey, a local journalist. 'It is not Marang Buru that provides a livelihood to Adivasis here, but Jain pilgrims visiting Parasnath Hill,' he said. Amit Jain argued, 'If Jains learn that forbidden activities are taking place here, then they will stop coming and business would shut down.' Many Adivasis resent this dominance of the Jains. 'Be it a religious site or a tourist site, it should be recognised as such for everybody, not just Jains,' said Arjun Marandi. Activists noted that Jains had greater access to legal and administrative resources to fight their battles. 'The Jain community is not fighting us in the open,' said Hembrom. 'They are strong with pen and paper, so they fight in court. Their reach goes up to the central government. We too approach the government with our demands, but they go unheard.'
Time of India
8 hours ago
- Time of India
Old Goa-Gaundalim road to be closed from Monday for overbridge construction
Panaji: The road from Old Goa to Gandaulim will be closed for traffic from June 23 onwards as Goa State Infrastructure Development Corporation (GSIDC) plans to hasten the construction of the road overbridge. The public can take the Banastarim route or the Corlim industrial estate route to head to Marcel, Amona, Sanquelim, and beyond. 'We hope to complete the work by Dec but it could take another month or so if the monsoons carry on for longer,' said Cumbarjua MLA Rajesh Faldessai. 'The work will progress faster if the road is closed.' The stretch experiences traffic snarls every day because of the railway crossing. Peak congestion occurs in the morning when parents ferry their children to school and residents commute to the office. GSIDC initially announced the road closure for the flyover in Feb but did not enforce it as many commuters complained of inconvenience. The construction work is likely to go on for eight to nine months but could take longer, said GSIDC officials. According to a GSIDC official, around 17 pillars have already been erected. The road overbridge is likely to cost Rs 40 crore to build. Land acquisition for the road overbridge was completed last year, however, the construction was delayed due to the Exposition of the relics of St Francis Xavier.
