The court, referring to petitioners who challenged the 2016 state primary education board recruitments, also said that a group of unsuccessful candidates should not be allowed to damage the entire system and that the possibility of innocent teachers suffering great ignominy and stigma cannot be ruled out.

“A job taken away after about nine years of service would indisputably cause insurmountable inconvenience to the appellants and their survival along with their family members would be at stake,” a division bench presided by Justice Tapabrata Chakraborty observed.

“In such circumstances and considering the enormity of the impact, we are not inclined to uphold the cancellation of appointment of the 32,000 teachers, who have worked in the post for a long period,” the division bench held.

The services of appointees cannot also be terminated only on the basis of an ongoing criminal proceeding, the bench said with regard to the ongoing investigations into the alleged recruitment irregularities in the Teacher Eligibility Test (TET) conducted in 2014.

“Findings arrived at by the investigating authorities would not reveal that the appointed candidates were involved in any corrupt practices,” the bench, also comprising Justice Reetobroto Kumar Mitra, said.

The court said that upon investigation, it was ascertained by CBI that irregularities exist in respect of 264 candidates who were given grace marks and identified.

It said that the agency additionally identified 96 candidates who failed to secure qualifying marks but were nonetheless appointed.

The appointments of these candidates were subsequently terminated but they continue to remain in service on the strength of an order passed by the Supreme Court.

“In view of such identification, the allegation of fraud and corruption pertaining to the entire recruitment process is not sustainable and the appointment of the 32,000 teachers cannot be interfered with,” the division bench said.

The court held that a direction for job termination and re-examination at this stage would have dissimilar impact upon the appointees, observing that any such order would fail to secure fair play for the deserving teachers.

Referring to the investigation progress so far, the bench stated that unless “widespread or systematic irregularities” are established, a case for cancellation of all appointments cannot be made.

“Assessment of data does not reveal systemic cheating,” the bench said, while observing that during the period of service rendered by the appellants, there were no allegations regarding the integrity or efficiency of those teachers.

The division bench said that the single bench of Justice Abhijit Gangopadhyay had in the judgment of May 12, 2023, gone beyond the pleadings, and cancelled the appointments made upon a purported finding that no aptitude test was held.

“In the dispensation of justice, courts are prevented from innovating at pleasure,” the division bench stated in its 141-page judgment.

“Neither can they don the helmet of a knight errant roaming at will in pursuit of their own ideal of beauty or of goodness,” it added in reference to the single bench order.

The division bench maintained that that courts should emphasise fairness, transparency and accountability in public service and will support wholesale cancellation of examinations if systemic irregularities undermine the process.

“However, a court is not expected to indulge in roving enquiry to rule out all possible explanations and alternative scenarios justifying such irregularities,” the bench said.

Insisting that there is a “difference between a proven case of mass cheating” in a board examination and “unproven imputed charge of corruption”, the court observed, “When services are terminated on the ground that the incumbent aided and abetted corruption, the court must satisfy itself that condition for this exists.”

Prayers for a stay of operation of the judgment were rejected by the division bench.

Some lawyers representing the petitioners said they were of the opinion that the judgment should be challenged before the Supreme Court.

Bankim Chandra Chattopadhyay’s house, located a mere ten-minute walk from Uttar Barasat Station, was once the place where the great writer lived and worked as Deputy Collector from 1874 to 1882. A man whose words were instrumental in awakening the spirit of nationalism and who penned the verses of Vande Mataram in 1875, the house he called home has now become a neglected ruin, consumed by neglect and apathy. Once a symbol of intellectual and cultural significance, the house has transformed into an unsafe and unsightly location, abandoned to the ravages of time and human disregard.

The once-respected residence now stands in disrepair, overrun with weeds, and infested with insects. The deteriorating structure is a stark contrast to its former glory, with crumbling walls and scattered debris surrounding it. Disturbingly, locals report that the area has become a hotspot for antisocial activities, with people using the vicinity as a place for open defecation, drinking alcohol, and disposing of waste. The very space that once housed a figure of such monumental cultural importance has descended into a state of lawlessness and decay.

For those familiar with Bankim Chandra’s legacy, this transformation of his home into an area rife with neglect is heartbreaking. The house, once a beacon of cultural history, now serves as a ghostly reminder of the failure to preserve the legacies of national heroes. The eerie silence surrounding the house today seems to cast a shadow over its storied past, with locals lamenting the lack of government intervention at both the state and central levels to restore the heritage site.

For a country that reveres its history and the contributions of figures like Bankim Chandra Chattopadhyay, the neglect of his residence is a glaring oversight. Local residents have voiced their concerns anonymously, urging both state and central governments to step in and preserve this historical landmark. Without such intervention, they fear the area could become a breeding ground for further anti-social activities and a blight on the community.

As we reflect on the importance of Vande Mataram, the song that transcends religious and political boundaries, it is essential to remember the man behind it. Vande Mataram, which was first published in Bangadarshan on November 7, 1875, has long been regarded as a symbol of India’s freedom struggle. The song’s importance cannot be overstated; it became an anthem of national pride and a rallying cry for the independence movement. Despite some controversies regarding the religious symbolism and the presentation of the goddess, Vande Mataram remains a cultural and historical asset, a memory of India’s freedom struggle.

After India’s independence, Vande Mataram was officially recognised as the national song in 1950, complementing Jana Gana Mana as an anthem of unity. It is enshrined in the national consciousness, and its status as a national symbol is unwavering. The song’s journey, from the undercurrents of the Bengali Renaissance to its place in the national struggle, remains a significant cultural memory—far beyond any political or religious connotations.

Bankim Chandra Chattopadhyay’s literary journey also took him through several other towns, such as Baruipur, Baharampur, and Chunchura in Hooghly district. Ultimately, he retired in Uttar Barasat, where he served as Deputy Collector until 1882. His time here was marked by intellectual growth and his immersion in the literary and political currents of the time. Sadly, the house that once echoed with the ideas of a great mind now serves as a decaying relic, marred by years of neglect.

While Vande Mataram continues to evoke pride and unity across India, the state of Bankim Chandra’s residence calls into question the nation’s commitment to preserving its historical heritage. It is a sad irony that the birthplace of a national symbol is allowed to fall into ruin while the significance of his work endures.

Today, the house stands as a tragic symbol of neglect. Its walls, once steeped in intellectual history, are now covered with grass and towering banyan trees. The bricks of the house crumble under the weight of time, with little effort from local, state, or central authorities to preserve it. This brings into focus the question of why a place of such historical and cultural importance has been allowed to deteriorate to this point. Shouldn’t it be the responsibility of the government and heritage bodies to safeguard such valuable landmarks?

The fate of Bankim Chandra Chattopadhyay’s residence in Uttar Barasat serves as a poignant reminder of the country’s broader challenge: the preservation of its cultural heritage. As the birthplace of Vande Mataram, a song that ignited the flames of freedom, this house deserves better. The question remains: will it be allowed to fade away in the shadows, or will the legacy of Bankim Chandra Chattopadhyay be revived, as it should be, with the respect and reverence it so rightfully deserves?

‘Umeed Ke Rang’ initiative restores mobility and dignity to hundreds of beneficiaries in Bidhannagar

Baby Chakraborty, KalimNews, December 1, 2025, Kolkata : A Kolkata couple has set a remarkable humanitarian example by commemorating their 50th wedding anniversary not with a personal celebration, but by donating artificial limbs to hundreds of people living with physical disabilities. The special event, held in Bidhannagar on Sunday under the title ‘Umeed Ke Rang’, drew physically disabled individuals from across West Bengal.

The initiative, supported by the paint manufacturing company JK Protomax, combined the distribution of artificial limbs with essential medical assistance for recipients. Speaking at the event, the company’s director, Manish Goyal, explained that while JK Protomax is known for producing high-quality decorative paints, this project was conceived to “bring colour not only to homes, but also to people’s lives by helping to ease their hardships.”

The couple behind the gesture, Kishore Goyal and Sushma Goyal, both approaching 75, said their Golden Jubilee was the perfect moment to give back to society. They emphasised that acts of compassion such as this should inspire others to embrace greater social responsibility.

For many beneficiaries, the occasion brought newfound hope and independence. Several individuals expressed joy at being able to walk again—albeit with artificial support—describing their new mobility as a significant restoration of dignity and confidence.

The ‘Umeed Ke Rang’ event thus stood as a heartening celebration of humanity, turning a personal milestone into a wider community blessing and setting a powerful example of empathy and public service.

A two-day celebration of poetry, prose and inclusivity brings together writers from India and Bangladesh

The origin of the puja dates back to nearly 400 years ago when Pritichand, a zamindar from Purnia district in Bihar, initiated the worship of Kali Maa to ensure the happiness and well-being of his people. The zamindar’s efforts to establish the worship led to the establishment of a strong religious following in the region, which persists to this day. Over time, the tradition passed down through the family, even after the decline of the zamindari system, with Lalkeshwar Singh, a respected local judge, taking charge of the puja following Pritichand’s death.

Lalkeshwar’s leadership ensured the continuation of the worship practices, which were later handed down to his son-in-law, Kathulal Singh. After Kathulal’s passing, Sushil Singh, his son, took over the puja and continued the family tradition for 51 years until his death three years ago. Today, the responsibility of conducting the puja rests on the shoulders of Sushil’s three sons—Devashish Singh, Palash Singh, and Ashutosh Singh—who continue to carry forward the ritual with great devotion.

The annual celebration begins the day after Diwali and continues through the night with a cultural program and Sandhya Puja, which culminates with the immersion of the idol on the following evening. According to Ashutosh Singh, the construction of the idol begins the day after Mahalaya, and it is completed by Diwali. On the night of Diwali, a grand cultural program is held at Dumradangi village to honor Kali Maa, and devotees flock from early morning to Jujharpur, where the puja is conducted with utmost reverence.

The event sees an overwhelming turnout of people, with over a lakh of devotees arriving from various districts in Bengal and Bihar, including Uttar Dinajpur, Siliguri, Balurghat, Cooch Behar, Malda, Kolkata, and Bihar. The worship is not only a religious occasion but also a deeply spiritual experience for the people, as it is believed that the Goddess fulfills the wishes of the devotees who earnestly pray for her blessings.

The puja’s significance is heightened by the fact that it is a family tradition that has been maintained and nurtured across multiple generations, further solidifying the deep-rooted cultural importance of this sacred event in the lives of the people. The Singh family’s unwavering commitment to keeping the rituals alive, despite the passing of generations, ensures that this ancient tradition continues to flourish, allowing future generations to experience the same devotion that has been passed down through centuries.

As the puja draws to a close, the culmination of the worship is marked by the immersion of the Goddess in the evening, in accordance with the traditional route, signaling the end of the grand festival for another year.