Politics: Good, Bad, or Ugly?

The very word politics often evokes negative images: unscrupulous leaders, corruption, power-hungry individuals, self-promotion, and wily manoeuvrings.

Recently, I asked an AI platform to define “Politics.” The answer I got was surprisingly simple yet powerful:

“Politics is the process of making collective decisions about power, resources, and rules that shape how people live together in society.”

That sparked a thought: what do I really think politics—or politicking—is about?

Why Now?

After more than forty years in the corporate world, climbing the so-called ladder and now mentoring young professionals, I find myself urging mentees to be “politically suave” in their organizations.

At the same time, looking at the world stage today, I see the antics of many self-styled "Megalothaumaturges" (my coined word combining Megalo = grand, and Thaumaturge = miracle-worker)—leaders who want to shape the world, or sometimes twist it out of shape!

All this made me reflect more deeply on what politics really means.

Etymology and a Loose Definition

The word comes from the Greek Politika (affairs of the cities), from Polis meaning city-state.

Simply put:

 Politics is the process by which people negotiate, contest, and cooperate over power and resources in order to live together in society.

The Politician: Lessons from Mythology

In our own backyard of mythology, the politician par excellence was Lord Sri Krishna.

• Did he make the rules? Yes.
• Did he make people break the rules? Yes too.
• Was he wily? Absolutely.
• Was he a great statesman? Undoubtedly.
• Did he uphold righteousness (Dharma)? Yes.
• Was he also accused of bending Dharma? Again, yes.

Krishna’s political genius lay in ensuring that the Pandavas survived against the odds and won the Mahabharata war—a war remembered as the Dharma Yuddha.

He employed timeless strategies like sāma (conciliation), dāna (inducement), bheda (division),  and daṇḍa (punishment).

Politics, in his hands, became a tool to defend Dharma or the Righteousness.

Chanakya’s Realpolitik

No reflection on politics is complete without Chanakya (Kauṭilya or Vishnugupta), whose Arthaśāstra remains one of history’s greatest works on statecraft.

For Chanakya, politics was a science of power and governance, rooted in hard realism:

• Definition → A pragmatic science of governance and statecraft.
• Rationale → Without order (Matsya Nyāya), the big fish devours the small.
• Components → Leadership (Swami - Chairman / CEO), administration (amatyas - Top Management), military (dhanDa - Employees & resources), finance (Khosha - Cash), Alliances (Mitra - Vendors, friendly government, etc.) , the key ones amongst others.
• Diplomacy → Strategic and adaptable (Mandala or the alliances theory, Shadgunya - Sandhi (Treaty or Alliance), Vigraha (War or Conflict), Asana (Neutrality or Stance), Yana (Expedition or Preparation), Samshraya (Seeking Refuge or Alliance), Dvaidhibhava (Double Policy or Deception).
• Tools → Laws, spies, punishment, power.
• Goal → Stability and welfare under wise governance.

He saw politics as neither inherently moral nor immoral—it was a practical instrument to ensure the survival and prosperity of the state.

I’d strongly advise management students and corporate leaders to dip into the Arthaśāstra. Its lessons in strategy, negotiation, and empire-building remain as relevant in the boardroom as on the battlefield.

My Own Take

Here’s my simple definition:

Politics is the way and means of gaining support for a Cause, to ensure that cause becomes reality.

The methods used to achieve this support—that’s politicking.

Think of Gandhi, Hitler, Indira Gandhi, or today’s leaders. Each passionately believed in a cause:

• Gandhi: Swaraj through Ahimsa
• Hitler: Aryan supremacy
• Indira Gandhi: Self-preservation for larger (perceived) good (My personal opinion)

They all built support systematically—for themselves, and therefore their causes. Some methods were virtues driven, others vicious.

Good, Bad, or Ugly?

• Good → When the cause is noble, aiming for social upliftment, not personal enrichment accompanied by righteous methods or otherwise too.
• Bad → When the cause is selfish, but pursued through relatively reasonable means.
• Ugly → When both the cause and the means are corrupt or destructive.

Conclusion

So, is it bad to be a political animal?

I don’t think so.

One should be politically suave—neither naïve nor ruthlessly Machiavellian—whether in society or at work.

Because ultimately, politics is not just about rulers and nations.

It’s about how we navigate power, purpose, and people—in our careers, our communities, and our lives.

ಜಾನಪದ ಶಿಷ್ಟಿಯಲಿ, ಸಂಪತ್ಸಮಷ್ಟಿಯಲಿ।

ಜ್ಞಾನಸಂಧಾನದಲಿ, ಮೌಲ್ಯ ಗಣನೆಯಲಿ॥

ಮಾನವತೆ ಮಾನುಷ್ಯ ಧಾರ್ಮಿಕತೆಯದ್ದುನಿಲೆ।

ಆನಂದ ಧರೆಗಂದು - ಮಂಕುತಿಮ್ಮ॥

Jnaanapada shishTiyali, sampathsamashTiyali

jnaanasandhaanadali, moulya gaNaneyali

maanavate maanushya dhaarmikatheyaddunile

aananda dharegandhu - Mankuthimma.

When a nation is disciplined, 

when wealth is justly distributed in society, 

when knowledge is earnestly pursued 

(or wisdom is in negotiated settlements), 

when human values get priority, 

when moral standards assert themselves

then will the world find bliss - Manku thimma

செருவந்த செய்யும் சிறப்பின் பெருவந்த
பேறு இலள்யாம் என்பர்.

Ceruvanta ceyyum ciṟappin peruvanta pēṟu ilaḷyām eṉpar.

Meaning:
“Victory belongs to those who weigh their strength,
choose allies wisely, and act with firmness and speed.”