Politics of Bridges: How Bhagadatta Remains Relevant Despite Being the Talk of the Past?

Razzaq Rezina Youhana -

The complex dynamics between historical symbolism and contemporary development politics find a compelling case study in the figure of Bhagadatta, the ancient king of Pragjyotisha (modern-day Assam). As Assam undergoes rapid urbanization, with Guwahati at the center of transformative infrastructure projects, the legacy of this legendary king becomes strikingly relevant. The present government’s emphasis on grand flyover schemes, often legitimized by narratives of progress and connectivity, resonates with the historical significance of eastern governance that Bhagadatta represents. This connection between ancient legend and contemporary development politics reveals deeper contradictions between conservation and progress, between ecological wisdom and infrastructural ambition. By analyzing where Bhagadatta’s myth intersects with modern debates over urban planning, deforestation, and cultural identity, we see how mythological narratives can be leveraged for political purposes while raising critical questions about sustainable development in the region.

Bhagadatta: Mythological and Historical Legacy

Bhagadatta emerges from ancient myth as a multidimensional character, existing at the intersection of mythology, history, and regional identity. The Mahabharata describes him as the son of Narakasura, the mythical king of Pragjyotisha, and a great warrior who fought for the Kauravas in the Kurukshetra War. His mythological significance is underscored by his mastery of elephant warfare, his mighty elephant Supratika, and his possession of the Vaishnavastra, a divine weapon that led to his death at the hands of Arjuna, with Krishna intervening to absorb the weapon’s power. This divine association establishes Bhagadatta as a figure of considerable spiritual importance in the region’s sacred geography.

Historically, Bhagadatta symbolizes the ancient sovereignty of the Pragjyotisha kingdom, embodying a legacy of regional autonomy and power. He is portrayed as the commander of “the army of Kiratas and Chinas,” suggesting his leadership over diverse ethnic groups in the eastern Himalayas and beyond. His rule set a precedent for strong regional governance in India’s northeast, a fact contemporary political forces sometimes reference when asserting their own authority in the area. The continuity of his lineage through his son Vajradatta further solidifies his historical status as part of an enduring dynastic tradition in the region.

The architectural and urban planning legacy from Bhagadatta’s era remains more obscure in historical accounts, though mythological narratives emphasize his strategic command of military technology and war elephants. Unlike later historical periods with surviving structural remains, the evidence from Bhagadatta’s time resides primarily in textual traditions rather than physical structures. This absence creates a vacuum that modern forces sometimes fill with imaginative reconstructions suited to contemporary political narratives about the region’s historical significance within broader Indian civilisational frameworks.

The Geography and Urbanization of Guwahati

Guwahati’s geographical context is central to understanding the current development pressures on the city. Situated on the banks of the Brahmaputra River and surrounded by 18 hills, eight reserve forests, and two wildlife sanctuaries, Guwahati represents a unique ecological mosaic increasingly threatened by urban encroachment. The city has historically functioned as a natural sponge, characterized by a “crisscross network of rivers, wetlands, and natural and human-made ponds” that managed water flow and supported biodiversity. This intricate hydrological system, including historically significant water bodies like Dighalipukhuri, a rectangular pond built in the 16th-17th century, reportedly by digging a canal from the Brahmaputra, has been progressively fragmented and encroached upon by urban development.

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The ecological degradation of Guwahati has been dramatic and consequential. Between 2001 and 2023, the city lost 12 square kilometers of tree cover, an area equivalent to London Heathrow Airport, while Assam as a whole lost forest cover equal to twice the area of Delhi during the same period. This deforestation has directly contributed to altering local climate patterns, with Guwahati recording temperatures above 40 degrees Celsius in September 2023, unprecedented for the region, while the Heat Index reached a staggering 50 degrees Celsius. The shift in rainfall patterns, from traditionally distributed precipitation to intense cloudbursts that submerge the city, further illustrates the profound environmental transformations underway.

Flyovers in Guwahati: Case Study of Dighalipukhuri

The proposed Dighalipukhuri-Noonmati flyover project became a focal point for citizen resistance in October 2024, when hundreds of residents spontaneously protested against the planned felling of 28 trees marked with yellow crosses along the banks of the historic tank. The protest evolved into a broader movement encompassing environmental conservation, biodiversity protection, citizen rights, and a challenge to dominant models of urban planning. What began as opposition to tree felling soon expanded into fundamental questions about development priorities, with participants asking, “Do these flyovers actually help reduce congestion?” This movement represented a significant challenge to top-down planning processes, especially after a Right to Information response revealed that no environmental impact assessment or public hearing had been conducted for the project despite its significant ecological implications.

The protest strategies employed against the flyover construction reflected the depth of public concern. Activists organized night vigils around the threatened trees, fearing the government might remove them under cover of darkness. The movement attracted artists, singers, and poets who expressed support through cultural performances, while others formed human chains around the trees. Simultaneously, a Public Interest Litigation was filedin the Gauhati High Court by concerned citizens, including journalist Mahesh Deka, who argued that the planned tree felling would destroy “great aesthetic and historical importance” and eliminate habitat for numerous bird and insect species. The interdisciplinary nature of the resistance, combining legal action, cultural expression, and direct protest—demonstrated the multifaceted value residents placed on their urban environment.

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The government response to the protests revealed the tension between developmental rhetoric and ecological concerns. Following public pressure, Chief Minister Himanta Biswa Sarma announced modifications to the flyover plan, stating that “the flyover will descend at Dighalipukhuri from Noonmati and will have to climb at Lamb Road.” In an affidavit to the High Court, the Public Works Department acknowledged that plans to transplant the trees had been abandoned due to protests, and the revised approach would require neither cutting nor transplanting the trees around Dighalipukhuri. While this outcome was celebrated as a victory by protesters, some activists described it as a “hollow win,” noting that similar conflicts were emerging throughout Guwahati and across Assam, indicating systemic rather than isolated problems in urban development approaches.

Global Case Studies: Questioning Flyover Efficacy

International experience and transport research increasingly question the long-term effectiveness of flyovers as solutions to urban congestion. The Indian National Urban Transport Policy of 2006 and studies by the Central Road Research Institute characterize flyovers as short-term interventions rather than sustainable solutions. This perspective aligns with global evidence suggesting that induced demand often means new road capacity quickly fills with additional vehicles, perpetuating rather than solving congestion problems. Urban planners from prestigious institutions have consistently echoed these concerns, advocating for more comprehensive approaches to urban mobility.

The historical precedent within Guwahati itself offers compelling evidence against flyover-centric planning. Examining flyovers constructed in recent decades at locations including Ganeshguri, Bhangagarh, Ulubari, Six Mile, and Supermarket reveals “a consistent lack of sustained relief from congestion.” Current observations of “vehicles stranded both above and below these flyovers” suggest a failure to account for the fundamental relationship between increased road capacity and increased vehicle numbers. This pattern mirrors experiences in cities worldwide, where road expansion projects typically provide temporary relief at best before attracting additional traffic that ultimately worsens congestion.

Fortunately, sustainable alternatives to flyover-centric development exist and are gaining traction globally. Guwahati has taken tentative steps in this direction with the launch of 200 electric buses in January 2024 and the introduction of a fully electric fleet of decentralized bike taxis named ‘Baayu’. These initiatives align with global trends favoring electric and shared mobility solutions. The Assam Unified Metropolitan Transport Authority Bill 2022 offers hope for integrated and sustainable transportation policies, though delays in disclosing the latest Comprehensive Mobility Plan raise concerns about transparency and consultative urban planning. The North East States Urban Planning Conclave held in December 2023 emphasized building climate-resilient cities that prioritize pedestrian facilities and public transportation, signaling a potential shift away from car-centric models.

Political Symbolism: Why Bhagadatta’s Name Endures?

The resurgence of Bhagadatta in contemporary political discourse reflects broader patterns of historical symbolism in service of modern agendas. As a mythological figure representing ancient Hindu sovereignty in the Northeast, Bhagadatta serves as a potent symbol for political forces emphasizing Hindu cultural continuity and authority in the region. This symbolism aligns with what researchers have identified as a project of “cultural nationalism” that seeks to redefine Indian identity along majoritarian religious lines. The invocation of figures like Bhagadatta helps construct a historical narrative in which the Northeast has always been an integral part of a Hindu civilizational sphere, thereby legitimizing certain forms of political control in the present.

This symbolic revival must be understood within the context of the Hindutva political movement, which has gained significant influence in Indian politics in recent years. The Rashtriya Swayamsevak Sangh, described as “a vast all-male network that runs Hindu catechism classes” and maintains “an outsize influence on national policy,” has as its goal “to redefine India according to the Hindu faith.” This project involves recovering and promoting historical figures who represent Hindu sovereignty across all regions of India, with Bhagadatta serving this purpose for the Northeast.

The naming of infrastructure projects after mythological figures represents a subtle but powerful form of political communication. While the search results don’t explicitly mention Bhagadatta’s name being used for contemporary bridges or flyovers, the pattern of using Hindu mythological references for modern development projects is well-established across India. Such naming practices create symbolic connections between current infrastructure initiatives and ancient regional power, framing modern development as a restoration of past glory rather than merely technical or economic projects. This symbolic framing can be particularly effective in mobilizing political support and neutralizing opposition to controversial projects by associating them with culturally revered figures and concepts.

Mythology and Environmental Ethics: Bhagadatta’s Indigenous Legacy

The ecological wisdom embedded in Assam’s mythological traditions offers alternative frameworks for evaluating contemporary development choices. While ancient texts celebrate Bhagadatta’s martial prowess, they also implicitly acknowledge the profound connection between human communities and their natural environment, particularly through the symbolism of the war elephant Supratika. In Assamese tradition, elephants represent not merely military assets but creatures deserving of respect within a broader ecological web. This traditional understanding stands in stark contrast to modern development approaches that treat nature primarily as a resource for human use, suggesting that reconnecting with mythological narratives might inspire more sustainable relationships with the environment.

The recent tree protection movements in Guwahati, while not explicitly referencing Bhagadatta, nonetheless reflect a worldview that recognizes the intrinsic value of nature beyond utilitarian calculations. When Mina Ram Nath, a retired Botany lecturer from Cotton University, asserted that century-old trees “are not trees anymore, they have become entire ecosystems supporting birds, insects and other microorganisms,” she expressed an understanding of ecological complexity that resonates with traditional Assamese attitudes toward nature. This perspective challenges the reduction of environmental value to economic terms and instead recognizes the interconnectedness of life systems, a recognition often embedded in indigenous and traditional worldviews.

The contrast between mythological respect for nature and contemporary deforestation reveals much about shifting cultural values. Ancient narratives from the region typically depicted human power as existing within, rather than dominating over, natural systems. The current tension between development and ecology in Assam represents not merely technical policy choices but competing visions of humanity’s relationship to the natural world. As Urmi Buragohain lamented, “This toxic world is the legacy we are leaving behind for future generations. They will spend their lifetime battling the ill-effects of what is happening now. We haven’t even given them a fighting chance for a healthy life which is a disservice to them.” This intergenerational ethical concern finds resonance in traditional indigenous perspectives that consider the impact of present actions on seven future generations.

The enduring relevance of Bhagadatta in contemporary Assam reveals the powerful role that historical symbolism plays in modern development politics. His mythological legacy serves as a cultural touchstone for competing visions of progress, identity, and ecological stewardship in the region. The current conflicts over flyover construction, tree felling, and urban development in Guwahati are not merely technical disputes about traffic management but represent deeper struggles over cultural identity and political authority in which historical figures like Bhagadatta become powerful symbolic currency.

The citizen resistance to tree felling around Dighalipukhuri, while achieving a temporary victory, points to the need for more profound changes in urban governance. The movement successfully raised fundamental questions about development priorities, the adequacy of public consultation, and the importance of preserving ecological and historical heritage. However, as activists noted, these remain isolated wins within a broader pattern of environmentally destructive development across Assam. A truly sustainable approach would require not just modifying specific projects but transforming the underlying planning processes to prioritize ecological sustainability, meaningful public participation, and integrated transportation solutions beyond flyover-centric approaches.

Ultimately, the story of Bhagadatta and the contemporary politics of bridges in Assam remind us that development models must be evaluated not merely by their technical efficiency or economic impact but by their relationship to cultural and ecological contexts. A sustainable future for Guwahati and Assam more broadly would require learning from both the symbolic legacy of figures like Bhagadatta and the ecological wisdom embedded in traditional worldviews. It would demand transportation systems that serve all citizens, not just vehicle owners, and urban planning that enhances rather than diminishes the unique ecological and cultural heritage of this strategically important region. The challenge lies in building bridges to a future that honors both cultural legacy and environmental sustainability, rather than merely constructing physical bridges that repeat the failed development approaches of the past.