
Siddhivinayak Set For August 12 Rush: Mumbai Traffic Diversions, How To Travel & What You Shouldn't Do
Siddhivinayak August 12 Rush: Are there special arrangements to travel to Mumbai temple on Angarki Chaturthi? What are darshan timings? Can you carry laptop? Can you take Metro-3?
From Mumbai traffic diversions to special arrangements, the Siddhivinayak Temple in Mumbai's Prabhadevi is set to welcome lakhs of devotees on Angaraki Sankashti Chaturthi on August 12.
Sankashti Chaturthi is a monthly observance in the Hindu lunar calendar, falling on the fourth day (Chaturthi) of the waning phase of the moon (Krishna Paksha). It is dedicated to Lord Ganesha, the remover of obstacles and the god of wisdom and prosperity. In Hindu astrology, Tuesday is associated with the planet Mars, also known as Angaraka. Tuesday is also a day traditionally dedicated to Lord Ganesha. When Sankashti Chaturthi coincides with a Tuesday, it is known as Angaraki Sankashti Chaturthi. This confluence of Sankashti and Tuesday is considered highly auspicious. It is believed that observing a fast and performing puja (worship) on this day can bring blessings, fulfill desires, and remove obstacles from one's life.
The traffic restrictions will be in place on Tuesday, August 12, 2025, from 6 am to midnight, according to a Mid-Day report.
S Veer Savarkar Road (SVS Road)
SK Bole Road
Gokhale Road (South and North)
Kakasaheb Gadgil Marg
Sayani Road
Appasaheb Marathe Marg
Which roads will be closed and restricted for traffic on August 12?
SK Bole Road: No entry for any vehicle from Gokhale Road and Agar Bazar junction.
Datta Raul Road and NM Kale Road: No vehicle entry from Gokhale Road.
SVS Road (from Siddhivinayak Temple Junction to SK Bole Road): Fully closed to all vehicles.
Right turn from Leningrad Chowk on Sayani Road to Shankar Ghanekar Marg will be closed.
Left turn from Ravindra Natya Mandir will also be closed.
What are the Siddhivinayak darshan timings on August 12?
Angaraki Sankashti Chaturthi will start at 9.17 pm on August 12. The day's darshan will start at 1.30 am and finish at 3.15 am, and resume between 3.30 am and 9.00 pm. The final phase of darshan will start at 9.30 pm and end at 11.50 pm, the Free Press Journal reported.
What are the arrangements for darshan?
Sada Sarvankar, chairperson of the shrine trust, said that five to six lakh devotees could visit the temple on Tuesday.
The temple will arrange for ambulances, water dispensers, and extra security. The municipal corporation will arrange sanitation facilities. A free-to-use footwear stand will be available in the pavilions.
Pavilions will be set up for separate queues for men, women, and senior citizens.
There will also be a separate queue for sanctum darshan and viewing from the gallery. Arrangements for remote viewing of the deity will be made at the temple entrance number one on S K Bole Marg. Plasma TVs will be fitted in the pavilions for a live telecast of the pooja.
The temple will provide free tea to all devotees, courtesy of a tea company.
How to travel to Siddhivinayak Temple in Prabhadevi?
Metro-3: Use Siddhivinayak temple station on Metro line 3 to travel to and from the temple.
By train: A free bus service will take devotees from Dadar station to Ravindra Natya Mandir, the beginning point of the queues, and back.
Can you carry laptops and cameras to Siddhivinayak on August 12?
Do not bring laptops and cameras as no arrangements will be made to deposit gadgets.
Does Siddhivinayak Temple in Mumbai have a dress code?
The Siddhivinayak Temple in Mumbai has implemented a dress code, requiring devotees to wear 'decent and body-covering clothes". This means short skirts, revealing clothing, and clothing with cuts or tears are not permitted. The temple trust encourages the use of 'decent Indian attire".
With Agency Inputs
About the Author
Manjiri Joshi
At the news desk for 17 years, the story of her life has revolved around finding pun, facts while reporting, on radio, heading a daily newspaper desk, teaching mass media students to now editing special copies ...Read More
tags :
news18 specials Siddhivinayak temple
view comments
Location :
Mumbai, India, India
First Published:
August 10, 2025, 13:52 IST
News cities » mumbai-news Siddhivinayak Set For August 12 Rush: Mumbai Traffic Diversions, How To Travel & What You Shouldn't Do
Disclaimer: Comments reflect users' views, not News18's. Please keep discussions respectful and constructive. Abusive, defamatory, or illegal comments will be removed. News18 may disable any comment at its discretion. By posting, you agree to our Terms of Use and Privacy Policy.
Hashtags

Try Our AI Features
Explore what Daily8 AI can do for you:
Comments
No comments yet...
Related Articles


Time of India
28 minutes ago
- Time of India
Celebrate Krishna Janmashtami with these 7 sacred bhog offering recipes
Krishna Janmashtami , celebrating the birth of Lord Krishna, is a festival full of devotion, joy, and special rituals. A key part of this celebration is preparing bhog, sacred food offerings made with pure, traditional ingredients to honour Krishna. These dishes are not only delicious but also carry deep spiritual meaning, symbolising love and gratitude. From creamy butter treats to sweet rice puddings and refreshing snacks, each recipe reflects Krishna's favourite flavours and customs. Making and offering these divine recipes during Janmashtami is believed to invite blessings of health, happiness, and prosperity for devotees and their families. Divine Krishna Janmashtami bhog ideas: 7 recipes to honour Lord Krishna Makhan Mishri Butter, known as makhan, was Lord Krishna's favourite food, which earned him the nickname 'Makhan-Chor' (Butter Thief). The combination of fresh butter and rock sugar (mishri) is a classic offering that symbolizes purity and sweetness. On Janmashtami, devotees prepare this simple yet divine dish to honor Krishna's love for butter. Ingredients: Full-fat milk or fresh cream Rock sugar (mishri) How to prepare : Churn full-fat milk or fresh cream to extract fresh butter. Once the butter is ready, mix in the rock sugar gently. This creamy and sweet mixture is then offered to Lord Krishna as bhog, and after the offering, it is shared as prasad with family and friends. Panchamrit Panchamrit is a sacred concoction made by blending five pure ingredients: milk, curd, honey, ghee, and sugar. This mixture is considered holy and is commonly used in Hindu rituals. The five elements combine to create a nourishing and auspicious drink that is perfect for Janmashtami celebrations. Ingredients: Milk – 1 cup Curd (yogurt) – 1 cup Honey – 2 tablespoons Ghee – 1 tablespoon Sugar – 1 tablespoon How to prepare : In a bowl, combine milk, curd, honey, ghee, and sugar. Stir well until all ingredients blend smoothly. This sweet, creamy nectar is then offered to Krishna during the prayers. Sabudana Khichdi (Sago Pearl Delight) Sabudana khichdi is a light, nutritious dish made from sago pearls. It is widely enjoyed during fasts, including those observed on Janmashtami. This dish provides energy without feeling heavy, making it an ideal offering and festive meal. Ingredients: Sabudana (sago pearls) – 1 cup Peanuts – 2 tablespoons Boiled and cubed potatoes – 2 medium Green chilies (finely chopped) – 2 Cumin seeds – 1 tablespoon Ghee – for frying Salt – to taste How to prepare : Rinse sabudana thoroughly and soak it for 4-5 hours or overnight to soften. Heat ghee in a pan, add cumin seeds, green chilies, and peanuts, and fry until golden. Add the boiled potatoes and sauté for a few minutes. Then add the soaked sabudana and cook until the pearls turn translucent. Season with salt, and the dish is ready to be offered to Krishna. Malpua (Sweet Pancakes) Malpua is a delicious dessert made of deep-fried pancakes soaked in sugar syrup. The combination of crispy edges and soft interiors soaked in sweetness makes it a favourite during festivals like Janmashtami. Ingredients: All-purpose flour – 1 cup Semolina – ½ cup Milk – ½ cup Sugar – ¼ cup Fennel seeds – ¼ teaspoon Ghee – for frying Sugar syrup (prepared by boiling sugar and water) How to prepare : Mix the flour, semolina, milk, sugar, and fennel seeds into a smooth batter. Heat ghee in a pan and pour ladlefuls of batter to make small pancakes. Fry them until golden brown on both sides. Soak the fried malpuas in warm sugar syrup for a few minutes, then offer them to Krishna. Gopalkala (Krishna's Favourite) Gopalkala is a refreshing and wholesome dish made with beaten rice (poha), yogurt, cucumber, and spices. It is traditionally offered to Krishna as bhog and is known for its light yet satisfying taste. Ingredients: Poha (beaten rice) – 1 cup Yogurt – ½ cup Cucumber (finely chopped) – 1 Grated coconut – 1 tablespoon Green chili (finely chopped) – 1 Cumin seeds – 1 tablespoon Ghee – 1 tablespoon Salt – to taste How to prepare : Rinse the poha and drain excess water. Mix it with yogurt, chopped cucumber, green chili, and grated coconut. Heat ghee in a pan and fry cumin seeds until they splutter, then pour this over the poha mixture. Add salt and mix well before offering the dish. Kheer (Rice Pudding) Kheer is a traditional, creamy rice pudding flavoured with cardamom and garnished with nuts and raisins. It is a staple during many Indian festivals and is loved for its rich, comforting taste. Ingredients : Basmati rice – 1 cup Full-fat milk – 1 litre Sugar – ½ cup Cardamom powder – ¼ teaspoon Chopped almonds, cashews, and raisins for garnish How to prepare : Soak the rice for 30 minutes. Boil the milk in a pan, then add the soaked rice. Simmer gently on low heat until the rice is fully cooked and the mixture thickens. Stir in sugar and cardamom powder until dissolved. Garnish with chopped nuts and raisins before offering. Mohan bhog (Sweetened Semolina) Mohan Bhog is a traditional semolina-based sweet that's named after Lord Krishna (Mohan). It's a rich dessert that perfectly fits the festive spirit of Janmashtami. Ingredients: Semolina (sooji) – 1 cup Ghee – ½ cup Sugar – 1 cup Water – 2 cups Saffron strands – a pinch Chopped nuts for garnish How to prepare : Roast the semolina in ghee until golden brown. In a separate pan, boil water with sugar and saffron until the sugar dissolves. Slowly add this syrup to the roasted semolina while stirring to prevent lumps. Cook until the mixture thickens and the ghee separates. Garnish with chopped nuts before offering to Krishna. The cultural significance of bhog offering on Krishna Janmashtami The cultural essence of bhog offering during Krishna Janmashtami goes beyond just preparing food; it is a profound expression of devotion and reverence towards Lord Krishna. Bhog represents the purest form of love and gratitude, symbolising the devotee's surrender and connection to the divine. Traditionally made with ingredients considered sacred and wholesome, these offerings reflect the values of purity, simplicity, and spiritual abundance in Hindu culture. The ritual of preparing and presenting bhog fosters a sense of community, mindfulness, and celebration, uniting families and devotees in a shared act of worship that honours Krishna's life and teachings. These recipes are more than just food; they are an expression of love and devotion to Lord Krishna. Each dish combines simplicity with traditional flavours, making your Janmashtami celebrations truly special. Offering these bhogs is believed to bring blessings of health, happiness, and prosperity to your home. If you wish to master these recipes and many more, consider learning from professional chefs at reputed cooking institutes. May your Krishna Janmashtami be filled with joy, devotion, and the divine grace of Lord Krishna! Also Read: Dairy foods that support heart health and reduce the risk of 6 cancers: Study


India.com
an hour ago
- India.com
Meet IAS Tapasya Parihar, who failed in her first attempt, then cleared UPSC, became famous during her wedding as..., her AIR...
Success Story: Clearing the UPSC exam is considered a very big achievement. Every year, thousands of aspiring civil servants take this exam, which is one of the toughest exams in the country. This exam requires not only intelligence but also mental strength, hard work, and patience. Many candidates spend years preparing for this exam, yet success is not guaranteed. Who is Tapasya Parihar? Here, we will tell you about IAS Tapasya Parihar, who hails from Jova village of Narsinghpur district of Madhya Pradesh. Tapasya Parihar belongs to a very simple family. Tapasya's father, Vishwas Parihar, is a farmer. She came into the limelight due to an incident that occurred during her wedding. What happened during her wedding? During her wedding, she told her father at the time of 'kanyadaan' that she is not an object to be donated. Kanyadaan is a Hindu wedding ritual where the bride's father gives her away to the groom, symbolizing the transfer of responsibility. It's a symbolic donation, with the bride often seen as a precious gift. How has IAS Tapasya Parihar's journey been? Tapasya Parihar is an IAS officer of the UPSC Civil Service year 2017 batch. She cracked the UPSC exam with rank 23 and currently, she is the Additional Collector, Government of M.P., Chhatarpur, Madhya Pradesh. She did her schooling at Kendriya Vidyalaya, Narsinghpur. After this, she decided to study law. For this, she has obtained an LLB degree from the India Law Society Law School, Pune. Tapasya married IFS officer Garvit Gangwar in December 2021. During the wedding, she refused the ritual of Kanyadaan. She told her father that I am not a thing to be donated. This step of Tapasya was highly appreciated. What was Tapasya Parihar's UPSC preparation like? After studying law, Tapasya Parihar decided to take the UPSC exam. Even after taking coaching in the first attempt, she failed. After this, in the second attempt, she relied on self-study. This helped her a lot, and she appeared for the exam for the second time. This time, she cracked the civil service exam with a rank of 23, and she was selected for the post of IAS officer.


Indian Express
an hour ago
- Indian Express
The true story of how Hindi emerged — and how it was politicised
A recent podcast featuring Babu K Verghese, author of Let There Be India: Impact of the Bible on Nation Building, made a surprising claim: Hindi was 'created' by Christian missionaries during the colonial period. While Verghese praised the contributions of missionaries to Indian society, his assertion that Hindi was a missionary creation is historically inaccurate and deeply misleading. Far from being the invention of colonial evangelists, the Hindi language — variously known in earlier times as Hindvi, Dehlavi, Gujri, Dakkani, or Dakhni, as noted by scholars Shamsur Rahman Faruqi and Tariq Rahman — has a documented lineage that predates the colonial encounter by several centuries. As early as the 13th century, the poet Amir Khusrau composed verses in Hindvi, attesting to the language's long-standing cultural and literary presence. By the time the British set foot in India, the language was already deeply embedded in the region's oral, literary, and devotional traditions. What the missionaries did, however, was that they reshaped and reframed Hindi. Through grammar writing, translation, and the strategic use of script and vocabulary, they contributed to the codification and communalisation of Hindi in ways that increasingly associated it with Hindu identity. Their linguistic interventions played a significant role in recasting language as a marker of religious affiliation, particularly in northern India. Missionaries in colonial India were among the first Europeans to seriously engage with Indian vernaculars. To communicate effectively with the local population, missionaries needed not only to learn the language but codify it into grammar, script, and vocabulary. They compiled dictionaries, wrote grammars, and most importantly, translated the Bible into regional languages. But these were far from neutral acts. Translation is always a process of selection and emphasis. The Serampore missionaries, for instance, were translating the Bible into what they called 'Hindoostanee'— a language affiliated with Sanskrit in structure and vocabulary, printed in the Devanagari script, and targeted at the Hindu population. In contrast, 'Oordoo,' they said, was a variant of Persian used by Muslim rulers, written in Persian script, and meant for Muslims. This linguistic bifurcation was neither natural nor necessary. In reality, Hindustani was widely spoken across north India by both Hindus and Muslims. The distinction was more ideological than linguistic. But once institutionalised through missionary publications and education, it took on a life of its own. One of the earliest and influential figures in this process was William Yates. His 1827 publication, Introduction to the Hindoostanee Language, played a decisive role in distinguishing Hindi and Urdu as two separate languages, rather than dialects of the same vernacular. Yates claimed that Hindi was derived from Sanskrit and spoken primarily by Hindus, while Urdu drew from Persian and Arabic and belonged to the Muslim population. He emphasised that the two languages had not only different vocabularies and scripts but also distinct cultural and religious resonances. Yates' views were echoed and amplified by later missionaries like Rev W Etherington. In the 1870s, Etherington produced a Hindi grammar that stripped the language of all Arabic, Persian, and Urdu influences, and instead emphasised a pure, Sanskrit-derived lexicon. He explicitly rejected 'foreign aid' for Hindi, advocating a form of linguistic Hinduisation. His grammar, Bhasha Bhaskar, was even awarded by the British government, a testament to the close alignment between missionary and colonial knowledge production. Samuel Henry Kellogg's Grammar of the Hindi Language (1876) added a more scholarly layer to these claims. Kellogg estimated that 60 to 70 million people in India spoke Hindi and noted its widespread use across the heartland of Hindu pilgrimage and culture — Benares, Mathura, Allahabad, and others. Kellogg lamented that many Hindus had come to 'contemn their native tongue' in favour of Urdu, due to its usage in government offices and its cultural capital in urban centres. He insisted that Hindi and Urdu were not merely two scripts of the same language but had different grammatical structures and sociolinguistic functions. Importantly, Kellogg criticised the idea, still common among some British administrators, that replacing Persian words with Sanskrit ones made Urdu into Hindi. Kellogg's framing reinforced the broader trend: Language was increasingly seen not just as a means of communication, but as a marker of communal identity. While more empirically grounded than some of his contemporaries, Kellogg contributed to a colonial epistemology that sought to define and divide Indian society through language. While missionaries were not colonial officials, their linguistic work dovetailed with what historian Bernard S Cohn described as the colonial forms of knowledge. The British Empire sought to classify and govern India through knowledge by producing ethnographies, maps, censuses, and grammars. Language became one such tool of classification. So, the assertion that missionaries 'created' Hindi obscures the much more complex and troubling reality of how language became communalised in colonial India. Missionaries did not invent Hindi, but they reshaped its structure, use, and identity in ways that have had lasting political consequences. To understand this history is to appreciate how language, far from being a neutral medium, became a site of contestation and identity. Missionary linguists, wittingly or unwittingly, played a key role in aligning language with religion, a move that continues to reverberate in modern India's linguistic and communal politics. In the end, the story is not about who created a language, but how language was made to serve ideas of community, faith, and power. And that story is far more consequential than the myth of missionary invention. The writer teaches History at Bharati College, University of Delhi