Vijay was Deputy Commissioner of remote district of Hilly Northern State of the country for the last two years. In the month of August heavy rains lashed the complete state followed by cloud burst in the upper reaches of the said district. The damage was very heavy in the complete state especially in the affected district. The complete road network and telecommunication were disrupted and the buildings were damaged extensively. People’s houses have been destroyed and they were forced to stay in open. More than 200 people have been killed and about 5000 were badly injured. The Civil Administration under Vijay got activated and started conducting rescue and relief operations. Temporary shelter camps and hospitals were established to provide shelter and medical facilities to the homeless and injured people. Helicopter services were pressed in, for evacuating sick and old people from remote areas. Vijay got a message from his hometown in Kerala that his mother was seriously sick. After two days Vijay received the unfortunate message that his mother has expired. Vijay has no close relative except one elder sister who was US citizen and staying there for last several years. In the meantime, the situation in the affected district deteriorated further due to resumption of heavy rains after a gap of five days. At the same time, continuous messages were coming on his mobile from his hometown to reach at the earliest for performing last rites of his mother. (a) What are the options available with Vijay? (b) What are the ethical dilemma being faced by Vijay? (c) Critically evaluate and examine each of these options identified by Vijay. (d) Which of the options, do you think, would be most appropriate for Vijay to adopt and why?

As Deputy Commissioner, Vijay is the field incident commander of an ongoing, deteriorating disaster that has killed over 200 and injured 5,000. Simultaneously he faces the death of his mother in Kerala, with pressure to perform her last rites. This is a classic conflict between the ethics of public duty and deeply held personal and religious obligations.

Stakeholders

• Disaster-affected people awaiting rescue, shelter and medical aid.
• Vijay's deceased mother, his US-based sister, and their family customs.
• The relief machinery and subordinate officers depending on his command.
• The State government and the wider public trust in administration.

Ethical dilemmas (b)

• Public duty in an emergency versus a son's filial and religious duty of performing last rites.
• The utilitarian weight of thousands of lives versus a singular, irreplaceable personal moment.
• Emotional turmoil and guilt versus the composure demanded of a leader.

Options and evaluation (a and c)

• Leave immediately for Kerala: honours filial duty, but abandons command during a worsening crisis — a dereliction that could cost lives and public trust. Ethically indefensible while no capable replacement is in place.
• Stay and ignore the bereavement entirely: maximises relief effort but risks impaired judgement, burnout and lifelong regret; treats a human being as a mere instrument.
• Delegate and manage remotely, defer rites: hand charge to a competent deputy or requisition an officer from the State, brief them fully, and continue supervising the most acute phase; perform or authorise the rites through his sister/relatives, joining once relief stabilises.

Most appropriate course (d)

The third option is most appropriate. In Hindu custom last rites can be performed by proxy or delayed, and the sister can be involved; human lives in imminent danger cannot wait. Vijay should immediately inform his superiors, formally hand over operational charge to a trained officer, arrange his mother's rites through relatives with due dignity, and remain reachable during the critical 48–72 hours. Once the acute emergency subsides and a replacement is stabilised, he can travel for remaining ceremonies.

This choice upholds his constitutional duty and the utilitarian imperative of saving lives without wholly denying his grief — embodying the equanimity (nishkama karma) and emotional intelligence expected of a civil servant, who serves the public first while honouring his humanity with dignity.