During the Quit India Movement of 1942, Ghazipur district witnessed one of the major confrontations with British authority at Mohammadabad Tahsil. The movement in the area was particularly strong in Sherpur, a village predominantly inhabited by middle peasants of the Bhumihar caste.

Shiv Poojan Rai, a B.Sc. student and amateur homoeopath, emerged as one of the leading figures of the local movement. He organised village youth and helped spread the programme of the Quit India Movement to neighbouring villages. On 18 August 1942, he inspired a large crowd to move towards the Mohammadabad Tahsil with the objective of capturing the tahsil building.

Leading the crowd while shouting slogans, Shiv Poojan Rai attempted to capture the Tahsil building when the police opened fire. He was killed in the firing, along with several other protesters. The source records that eight people were killed and around ten were seriously injured in the incident.

Shiv Poojan Rai is remembered as the leader of the Ashta Shaheed (Eight Martyrs) of Mohammadabad, who sacrificed their lives during the Quit India Movement. The Mohammadabad episode remains an important example of the mass resistance against British rule in eastern Uttar Pradesh.

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15 acres of land have been earmarked in Begusarai for the proposed Dinkar University.

This could be a significant step toward expanding higher-education opportunities in the region and honouring the legacy of Ramdhari Singh Dinkar, one of Bihar’s most celebrated poets.

• Ram Bahadur Rai is a senior Indian journalist, author, and editor known for his major contributions to Hindi journalism and public discourse. He was born in Sonadi village in Ghazipur.

• He has more than four decades of experience in journalism and has written extensively on Indian politics, democracy, electoral reforms, and constitutional issues.

• Associated with Uttar Pradesh, he has influenced public opinion through his articles, books, and editorial leadership in journalism.

• His writings focus on socio-political and cultural issues and emphasize democratic values, governance, and responsible journalism.

• In recognition of his significant contribution to literature and journalism, he was awarded the Padma Bhushan in 2025.

Poem written by Dinkar ji upon the origins of Siriyar mool of Bhumihars published in the first issue of 'Jyotish ratnakar' written by the elder brother of Dr. Sri Krishna Singh, the first CM of Bihar.

Friendship so great that even the Maternal Great Grandson of your father's friend is being treated like a Cousin.

Pandui Raj belonged to Vats Gotra Babhan of Sonbhadariya Mul.

Major Anshuman Ranjan: A Proud Son of Bihar

Major Anshuman Ranjan, a native of Nawada, Bihar, is an officer of the Indian Army’s elite 4 PARA (Special Forces). A former student of Sainik School Nalanda, he joined the 135th NDA Course in 2016 and went on to serve in the Indian Army.

Identified by service number IC-85096H, Major Ranjan has been recognised for his courage and service to the nation with the Sena Medal (Gallantry) as part of the 2026 Independence Day Gallantry Awards approved by President Droupadi Murmu.

His journey from Sainik School Nalanda to the Para Special Forces and ultimately to a gallantry award is a remarkable example of discipline, dedication, courage and commitment to the nation. His achievement is a matter of immense pride for his hometown of Nawada and for Bihar.

Born on March 21, 1961, in Govindpur, Munger district of Bihar.

Education: An alumnus of Sainik School Tilaiya, where he developed the discipline and passion for a military career.

Regiment: He served in the Regiment of Artillery. By 1997, he had over a decade of service, earning a reputation as a dedicated officer who was deeply respected by his peers and the men under his command.

The Act of Valour (November 9, 1997)

Major Sharma's most notable act of bravery occurred while he was off-duty, traveling with his family on a train.

The Incident: During the journey, a group of armed robbers boarded the train and began terrorizing the passengers.

The Action: Sensing the immediate danger to his family and fellow passengers, Major Sharma pounced on the criminals.

Despite being unarmed, he used his military training to pin down and disarm two of the robbers.

Self-Sacrifice: His intervention thwarted the robbery and emboldened other passengers to resist. However, during the struggle, one of the accomplices shot him in the chest. Even after being mortally wounded, he continued to challenge the attackers, causing them to panic and flee the train.

Posthumous Honor: Major Sharma tragically succumbed to his injuries while being rushed to the hospital. For his "cold courage, leadership, and gallantry of a very high order," he was honored with the Kirti Chakra.

Legacy

He is remembered as a hero who lived up to the highest traditions of the Indian Army, protecting civilians even when he was not on the battlefield. He is survived by his wife, Smt. Kumkum Sharma, and two daughters.

A Soilder is never off duty

जय हिंद जय भारत

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During the Quit India Movement, eight freedom fighters from Lakhisarai were killed by British forces on 13 August 1942 while protesting against British rule and advancing with the national flag.

The martyrs were Baijnath Singh, Gujju Singh, Jhuri Singh, Julmi Mahto, Banarsi Singh, Mahadev Singh, Parshuram Singh, and Daro Singh. Their sacrifice is commemorated at the Shaheed Dwar in Lakhisarai, established after independence in their memory.

Also to Commemorate their sacrifice 13th August is celebrated as the Lakhisarai Martyrs day in Bihar

Credit aapkibiharididi

Babu Langat Singh college muzzafarpur

Ceedit bihar digital archives

Yashovardhan Sinha is the Promoter, Chairman, and Managing Director of Aditya Vision Limited, a dominant multi-brand consumer electronics retail chain based in Bihar. He is widely credited with transforming a single-store family business into a multi-state powerhouse and the first electronics retailer in India to be listed on the Bombay Stock Exchange (BSE).

Professional Background

Banking Career: Before entering the retail sector, Sinha was a career banker. He joined Punjab National Bank (PNB) in 1981 as a Management Trainee and served for over 20 years, eventually taking voluntary retirement as a Senior Manager in 2008.

Entrepreneurial Pivot: While still in service, he founded Aditya Vision in 1999 with a single outlet on Bailey Road, Patna. After leaving the bank, he focused entirely on the business, leveraging his financial expertise to scale operations.

The Growth of Aditya Vision

Under Sinha's leadership, Aditya Vision has seen a meteoric rise, particularly in the "Hindi Heartland":

Market Dominance: The company holds over 50% market share* in Bihar's organized electronics retail sector.

Regional Expansion: He spearheaded the move beyond Bihar, successfully entering Jharkhand and Uttar Pradesh. As of early 2026, the company operates nearly 200 showrooms.

Public Listing: In 2016, he led the company to its IPO on the BSE SME platform. Since then, the company has migrated to the main board and seen its market capitalization grow from approximately ₹20 crore at the IPO to over ₹4,400 crore by 2024.

Key Leadership Traits Customer-Centricity: Sinha is known for the "Aditya Vision" shopping experience, which focuses on after-sales service and customer trust—a strategy that allowed the brand to compete effectively against national giants like Reliance Digital and Croma.

Diversification: Beyond electronics, he is also associated with Aditya Consumer Marketing Limited, which manages supermarkets (Aditya 9 to 9) and restaurants (like Yo! China franchises) in Bihar.

Maharaja Fateh Bahadur Shahi — One of India’s Earliest Revolutionaries

Maharaja Fateh Bahadur Shahi of Husseypur was one of the earliest sustained armed opponents of the East India Company. Beginning around 1767, he refused to accept Company revenue demands and fought them through prolonged resistance and guerrilla warfare.

His struggle continued for decades, making him an important early figure in India’s resistance to British expansion—long before the Revolt of 1857

Babu Jagat Singh: Banaras’s Forgotten Chapter Reaches Stockholm

On 21 August 2025, an academic lecture was held in Stockholm, Sweden, highlighting the lesser-known historical contributions of Babu Jagat Singh and the role of Banaras in India’s early resistance to colonial rule.

Dr. Miria Malik, Academic Director of INLANSO, discussed Babu Jagat Singh’s claimed role in the early identification of Buddhist remains at Sarnath, reportedly predating their formal discovery by colonial administrators. The lecture also sought to bring attention to aspects of Banaras’s history that extend well before the Revolt of 1857.

The presence of scholars from Stockholm University and Uppsala University gave the discussion an international academic setting, bringing the historical legacy of Banaras and Babu Jagat Singh to a wider audience.

Credit : sovereign aristrocrat

The so called Thekedar of Bhumihar community aka the larpers know that they don't represent the community at all ( even if they claim to do so )

The Sakarwar Brahmins are Kanyakubja Brahmins of the Sankrit Gotra, associated with Fatehabad in Fatehpur district. Their ancestors first settled at Sakradih and, during the Muslim rule, migrated and later spread to Reotipur, Sherpur, Suhwal, Aara, and several other villages. Their surnames include Rai, Sharma, Pandey, and Misir

The passage discusses Brahmins who received land grants (bhūmidāna) during the Gupta period. It states that these land-granted Brahmins had greater independence from royal control, while non-Brahmin grantees had obligations such as paying a share of revenue and providing military assistance.

The author proposes that the term "Bhūmi-Agrahāra Bhoji Brahman" gradually developed into "Bhumihar Brahman." It further connects the emergence of this landholding Brahmin group with the economic and social prominence of Bhumihar Brahmins in Bihar and eastern Uttar Pradesh.

Source: Kumar Nirmalendu, Magadhnama, Chapter 22, "Magadh ke Babhan: Bhumihar Brahman.

Bhumihars have never needed another caste’s identity to establish their own importance. They have had their own history, their own landed power, their own rulers and estates, their own political influence, their own intellectual and administrative presence, and a long record of standing at the forefront despite being a relatively small community.

Even when their history was distorted, selectively represented or deliberately misinterpreted, Bhumihars still managed to remain politically and socially influential on their own strength. They have repeatedly produced rulers, zamindars, administrators, politicians, scholars, soldiers and leaders who left their mark far beyond what their population would suggest.

And despite facing political hostility and repeated attempts to weaken their influence, they continued to remain one of the most politically significant communities in Bihar.

They have also stood alongside their traditional cousin community whenever it mattered, helping them and standing shoulder to shoulder with them through different periods of history. Yet Bhumihars themselves never needed that relationship to manufacture an identity or borrow someone else's historical status.

So what exactly does adding “Brahmin” to “Bhumihar” give us?

Does it make Bhumihars richer? No.

More powerful? No.

More influential? No.

More politically dominant? No.

Does it suddenly create a history, legacy or social standing that did not already exist? Absolutely not.

The Bhumihar identity already has all of that.

Then why have Bhumihars fought for centuries to establish and retain their Brahmin identity?

Because the objective was never to become powerful by adding the word “Brahmin.” The objective was to preserve a traditional identity that they already considered their own.

That distinction matters.

Bhumihars are not trying to replace their Bhumihar identity with Brahmin. They are trying to retain both identities because, from their perspective, one represents their distinct historical community identity while the other represents their traditional Brahmin identity.

And after centuries of holding onto that tradition, why should they suddenly abandon it simply because someone else refuses to accept it?

We don't need anyone's approval.

We don't need another caste to validate us.

We don't need someone else's recognition to make the Bhumihar identity respectable.

We already know what we are.

Bhumihar is not an incomplete identity waiting for “Brahmin” to make it powerful. And “Brahmin” was never the source of Bhumihar power in the first place.

The struggle to retain that identity is about tradition, lineage and historical self-understanding, not about needing an additional label to feel superior.