Emergency (Books)

Expressions researched:
"emergence" |"emergencies" |"emergency"

BG Chapters 1 - 6

Besides that, Arjuna thought, saintly persons are advised to forgive. Such injunctions for saintly persons are more important than any political emergency.

BG 1.36, Purport:

According to Vedic injunctions there are six kinds of aggressors: (1) a poison giver, (2) one who sets fire to the house, (3) one who attacks with deadly weapons, (4) one who plunders riches, (5) one who occupies another's land, and (6) one who kidnaps a wife. Such aggressors are at once to be killed, and no sin is incurred by killing such aggressors. Such killing of aggressors is quite befitting any ordinary man, but Arjuna was not an ordinary person. He was saintly by character, and therefore he wanted to deal with them in saintliness. This kind of saintliness, however, is not for a kṣatriya. Although a responsible man in the administration of a state is required to be saintly, he should not be cowardly. For example, Lord Rāma was so saintly that people even now are anxious to live in the kingdom of Lord Rāma (rāma-rājya), but Lord Rāma never showed any cowardice. Rāvaṇa was an aggressor against Rāma because Rāvaṇa kidnapped Rāma's wife, Sītā, but Lord Rāma gave him sufficient lessons, unparalleled in the history of the world. In Arjuna's case, however, one should consider the special type of aggressors, namely his own grandfather, own teacher, friends, sons, grandsons, etc. Because of them, Arjuna thought that he should not take the severe steps necessary against ordinary aggressors. Besides that, saintly persons are advised to forgive. Such injunctions for saintly persons are more important than any political emergency. Arjuna considered that rather than kill his own kinsmen for political reasons, it would be better to forgive them on grounds of religion and saintly behavior.

As far as prescribed duties are concerned, they can be fitted into three subdivisions, namely routine work, emergency work and desired activities.

BG 2.47, Purport:

As far as prescribed duties are concerned, they can be fitted into three subdivisions, namely routine work, emergency work and desired activities. Routine work performed as an obligation in terms of the scriptural injunctions, without desire for results, is action in the mode of goodness. Work with results becomes the cause of bondage; therefore such work is not auspicious. Everyone has his proprietary right in regard to prescribed duties, but should act without attachment to the result; such disinterested obligatory duties doubtlessly lead one to the path of liberation.

SB Preface and Introduction

Śrīla Rūpa Gosvāmī set aside twenty-five percent of the wealth for his personal needs in case of emergency.

SB Introduction:

Śrīla Rūpa Gosvāmī was the younger brother of Sanātana Gosvāmī, and when he retired from service he brought with him two boat fulls of gold coins. This means that he brought with him some hundreds of thousands of rupees accumulated by the labor of his service. And before leaving home for Lord Caitanya Mahāprabhu, he divided the wealth as follows: fifty percent for the service of the Lord and His devotees, twenty-five percent for relatives and twenty-five percent for his personal needs in case of emergency. In that way he set an example for all householders.

SB Canto 1

Although the Battle of Kurukṣetra was almost finished, still, according to His vow, He should not have taken up His own weapon. But the emergency was more important than the vow.

SB 1.8.13, Purport:

The Pāṇḍavas were cent percent dependent on the protection of the Lord, although they were all great warriors themselves. But the Lord neglects even the greatest warriors and also vanquishes them in no time. When the Lord saw that there was no time for the Pāṇḍavas to counteract the brahmāstra of Aśvatthāmā, He took up His weapon even at the risk of breaking His own vow. Although the Battle of Kurukṣetra was almost finished, still, according to His vow, He should not have taken up His own weapon. But the emergency was more important than the vow. He is better known as the bhakta-vatsala, or the lover of His devotee, and thus He preferred to continue as bhakta-vatsala than to be a worldly moralist who never breaks his solemn vow.

The power and energy which were bestowed upon Arjuna were required for fulfillment of the mission of the Lord, but when His mission was fulfilled, the emergency powers were withdrawn from Arjuna because the astounding powers of Arjuna, which were astonishing even to the denizens of heaven, were no longer required, and they were not meant for going back home, back to Godhead.

SB 1.15.5, Purport:

When the Lord descends on the earth along with His eternal ever-liberated associates, He not only displays the divine energy possessed by Himself, but also empowers His associate devotees with the required energy to execute His mission of incarnation. It is also stated in the Bhagavad-gītā (4.5) that the Lord and His eternal associates descend on the earth many times, but the Lord remembers all the different roles of incarnations, whereas the associates, by His supreme will, forget them. Similarly, the Lord takes away with Him all His associates when He disappears from the earth. The power and energy which were bestowed upon Arjuna were required for fulfillment of the mission of the Lord, but when His mission was fulfilled, the emergency powers were withdrawn from Arjuna because the astounding powers of Arjuna, which were astonishing even to the denizens of heaven, were no longer required, and they were not meant for going back home, back to Godhead. If endowment of powers and withdrawal of powers by the Lord are possible even for a great devotee like Arjuna, or even the demigods in heaven, then what to speak of the ordinary living beings who are but figs compared to such great souls. The lesson is, therefore, that no one should be puffed up for his powers borrowed from the Lord.

Sometimes the great sage Viśvāmitra had to live on the flesh of dogs in some extraordinary dangerous position. In cases of emergency, one may be allowed to live on the flesh of animals of all description, but that does not mean that there should be regular slaughterhouses to feed the animal-eaters and that this system should he encouraged by the state.

SB 1.17.16, Translation and Purport:

The supreme duty of the ruling king is to give all protection to law-abiding persons and to chastise those who stray from the ordinances of the scriptures in ordinary times, when there is no emergency.

In the scriptures there is mention of āpad-dharma, or occupational duty at times of extraordinary happenings. It is said that sometimes the great sage Viśvāmitra had to live on the flesh of dogs in some extraordinary dangerous position. In cases of emergency, one may be allowed to live on the flesh of animals of all description, but that does not mean that there should be regular slaughterhouses to feed the animal-eaters and that this system should he encouraged by the state. No one should try to live on flesh in ordinary times simply for the sake of the palate. If anyone does so, the king or the executive head should punish him for gross enjoyment.

There are regular scriptural injunctions for different persons engaged in different occupational duties, and one who follows them is called svadharma-stha, or faithful in one's prescribed duties. In the Bhagavad-gītā (18.48) it is advised that one should not give up his occupational prescribed duties, even if they are not always flawless. Such sva-dharma might be violated in cases of emergency, if one is forced by circumstances, but they cannot be violated in ordinary times.

SB Canto 3

Śrīpāda Śaṅkarācārya preached the Māyāvāda philosophy for a particular purpose. Such a philosophy was necessary to defeat the Buddhist philosophy of the nonexistence of the spirit soul, but it was never meant for perpetual acceptance. It was an emergency.

SB 3.4.20, Purport:

According to Lord Śrī Caitanya Mahāprabhu, Śrīpāda Śaṅkarācārya preached the Māyāvāda philosophy for a particular purpose. Such a philosophy was necessary to defeat the Buddhist philosophy of the nonexistence of the spirit soul, but it was never meant for perpetual acceptance. It was an emergency. Thus Lord Kṛṣṇa was accepted by Śaṅkarācārya as the Supreme Personality of Godhead in his commentation on Bhagavad-gītā. Since he was a great devotee of Lord Kṛṣṇa, he did not dare write any commentary on Śrīmad-Bhāgavatam because that would have been a direct offense at the lotus feet of the Lord. But later speculators, in the name of Māyāvāda philosophy, unnecessarily make their commentary on the catuḥ-ślokī Bhāgavatam (SB 2.9.33/34/35/36) without any bona fide intent.

When there is an emergency or a distressful condition, there is no consideration of time or situation.

SB 3.14.15, Translation and Purport:

O lotus-eyed one, kindly bless me by fulfilling my desire. When someone in distress approaches a great person, his pleas should never go in vain.

Diti knew well that her request might be rejected because of the untimely situation, but she pleaded that when there is an emergency or a distressful condition, there is no consideration of time or situation.

The householder should earn money by business or by profession and spend at least fifty percent of his income to spread Kṛṣṇa consciousness; twenty-five percent he can spend for his family, and twenty-five percent he should save to meet emergencies.

SB 3.21.31, Purport:

A sannyāsī, or one who is in the renounced order of life, should wander from door to door, from village to village, from town to town and from country to country, all over the world as far as he is able to travel, and enlighten the householders about Kṛṣṇa consciousness. A person who is a householder but is initiated by a sannyāsī has the duty to spread Kṛṣṇa consciousness at home; as far as possible, he should call his friends and neighbors to his house and hold classes in Kṛṣṇa consciousness. Holding a class means chanting the holy name of Kṛṣṇa and speaking from Bhagavad-gītā or Śrīmad-Bhāgavatam. There are immense literatures for spreading Kṛṣṇa consciousness, and it is the duty of each and every householder to learn about Kṛṣṇa from his sannyāsī spiritual master. There is a division of labor in the Lord's service. The householder's duty is to earn money because a sannyāsī is not supposed to earn money but is completely dependent on the householder. The householder should earn money by business or by profession and spend at least fifty percent of his income to spread Kṛṣṇa consciousness; twenty-five percent he can spend for his family, and twenty-five percent he should save to meet emergencies. This example was shown by Rūpa Gosvāmī, so devotees should follow it.

SB Canto 4

It is not the duty of brāhmaṇas and saintly persons to kill, although they may sometimes do so in the case of an emergency.

SB 4.14.39-40, Purport:

The saintly persons and great sages killed King Vena out of emergency, but they did not choose to take part in the government in order to subdue the uprising of thieves and rogues, which took place after the death of King Vena. It is not the duty of brāhmaṇas and saintly persons to kill, although they may sometimes do so in the case of an emergency. They could kill all the thieves and rogues by the prowess of their mantras, but they thought it the duty of kṣatriya kings to do so. Thus they reluctantly did not take part in the killing business.

Tax revenues should be distributed to the citizens in times of need, during emergencies such as famine or flood.

SB 4.16.6, Purport:

Tax exaction is not meant for the sense gratification of the so-called administrative heads. Tax revenues should be distributed to the citizens in times of need, during emergencies such as famine or flood. Tax revenues should never be distributed amongst governmental servants in the form of high salaries and various other allowances. In Kali-yuga, however, the position of the citizens is very horrible because taxes are exacted in so many forms and are spent for the personal comforts of the administrators.

SB Canto 5

If a person deviates from the path of the Vedas in the absence of an emergency, the servants of Yamarāja put him into the hell called Asi-patravana, where they beat him with whips.

SB 5.26.15, Translation:

If a person deviates from the path of the Vedas in the absence of an emergency, the servants of Yamarāja put him into the hell called Asi-patravana, where they beat him with whips. When he runs hither and thither, fleeing from the extreme pain, on all sides he runs into palm trees with leaves like sharpened swords. Thus injured all over his body and fainting at every step, he cries out, "Oh, what shall I do now! How shall I be saved!" This is how one suffers who deviates from the accepted religious principles.

A person who in the absence of an emergency robs a brāhmaṇa—or, indeed, anyone else—of his gems and gold is put into a hell known as Sandaṁśa.

SB 5.26.19, Translation:

My dear King, a person who in the absence of an emergency robs a brāhmaṇa—or, indeed, anyone else—of his gems and gold is put into a hell known as Sandaṁśa. There his skin is torn and separated by red-hot iron balls and tongs. In this way, his entire body is cut to pieces.

SB Canto 7

In times of emergency, all the classes but the kṣatriyas may accept professional duties of others.

SB 7.11 Summary:

One who is in a lower grade of social life cannot accept the profession of a higher class unless necessary. In times of emergency, all the classes but the kṣatriyas may accept professional duties of others. The means of livelihood known as ṛta (śiloñchana), amṛta (ayācita), mṛta (yācñā), pramṛta (karṣaṇa), and satyānṛta (vāṇijya) may be accepted by everyone but the kṣatriyas. For a brāhmaṇa or a kṣatriya, engaging in the service of the vaiśyas or śūdras is considered the profession of dogs.

A kṣatriya cannot accept the duties of a brāhmaṇa unless there is an emergency, and then even if he does so he should not accept charity from anyone else.

SB 7.11.17, Translation and Purport:

Except in a time of emergency, lower persons should not accept the occupational duties of those who are higher. When there is such an emergency, of course, everyone but the kṣatriya may accept the means of livelihood of others.

The occupational duty of a brāhmaṇa should not be accepted by persons in lower social orders, especially vaiśyas and śūdras. For example, an occupational duty of the brāhmaṇa is to teach Vedic knowledge, but unless there is an emergency, this professional duty should not be accepted by the kṣatriyas, vaiśyas or śūdras. Even a kṣatriya cannot accept the duties of a brāhmaṇa unless there is an emergency, and then even if he does so he should not accept charity from anyone else. Sometimes brāhmaṇas protest against our Kṛṣṇa consciousness movement for creating brāhmaṇas from Europeans, or, in other words, from mlecchas and yavanas. This movement, however, is here supported in Śrīmad-Bhāgavatam. At the present moment, society is in a chaotic condition, and everyone has given up the cultivation of spiritual life, which is especially meant for the brāhmaṇas. Because spiritual culture has been stopped all over the world, there is now an emergency, and therefore it is now time to train those who are considered lower and condemned, so that they may become brāhmaṇas and take up the work of spiritual progress. The spiritual progress of human society has been stopped, and this should be considered an emergency. Here is solid support from Nārada Muni of the movement known as Kṛṣṇa consciousness.

In time of emergency, one may accept any of the various types of professions known as ṛta, amṛta, mṛta, pramṛta and satyānṛta, but one should not at any time accept the profession of a dog.

SB 7.11.18-20, Translation:

In time of emergency, one may accept any of the various types of professions known as ṛta, amṛta, mṛta, pramṛta and satyānṛta, but one should not at any time accept the profession of a dog. The profession of uñchaśila, collecting grains from the field, is called ṛta. Collecting without begging is called amṛta, begging grains is called mṛta, tilling the ground is called pramṛta, and trade is called satyānṛta. Engaging in the service of low-grade persons, however, is called śva-vṛtti, the profession of the dogs. Specifically, brāhmaṇas and kṣatriyas should not engage in the low and abominable service of śūdras. Brāhmaṇas should be well acquainted with all the Vedic knowledge, and kṣatriyas should be well acquainted with the worship of demigods.

SB Canto 10.1 to 10.13

At the present moment these rulers are so powerful that by hook or by crook they capture the highest posts in government and harass countless numbers of people on the plea of national security or some emergency.

SB 10.3.21, Purport:

It is said, kali-kāle nāma-rūpe kṛṣṇa avatāra. The Hare Kṛṣṇa movement is also an incarnation of Kṛṣṇa in the form of the holy name (nāma-rūpe). Every one of us who is actually afraid of the asuric rulers and politicians must welcome this incarnation of Kṛṣṇa: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. Then we will surely be protected from the harassment of asuric rulers. At the present moment these rulers are so powerful that by hook or by crook they capture the highest posts in government and harass countless numbers of people on the plea of national security or some emergency. Then again, one asura defeats another asura, but the public continues to suffer. Therefore the entire world is in a precarious condition, and the only hope is this Hare Kṛṣṇa movement.

Kaṁsa's ministers reminded Kaṁsa that despite his power, he was cognizant of the principles of fighting, and therefore he had excused the demigods because of their incapability. "But the present emergency," the ministers said, "is not intended for such mercy or military etiquette. Now you should prepare to fight under any circumstances."

SB 10.4.35, Purport:

There are principles that govern even fighting. If an enemy has no chariot, is unmindful of the fighting art because of fear, or is unwilling to fight, he is not to be killed. Kaṁsa's ministers reminded Kaṁsa that despite his power, he was cognizant of the principles of fighting, and therefore he had excused the demigods because of their incapability. "But the present emergency," the ministers said, "is not intended for such mercy or military etiquette. Now you should prepare to fight under any circumstances." Thus they advised Kaṁsa to give up the traditional etiquette in fighting and chastise the enemy at any cost.

Formerly, in every household, yogurt and butter were kept for use in emergencies. But Kṛṣṇa and Balarāma would pile up planks so that They could reach the pots and would then pick holes in the pots with Their hands so that the contents would leak out and They could drink it.

SB 10.8.30, Purport:

Formerly, in every household, yogurt and butter were kept for use in emergencies. But Kṛṣṇa and Balarāma would pile up planks so that They could reach the pots and would then pick holes in the pots with Their hands so that the contents would leak out and They could drink it. This was another means for stealing butter and milk. When the butter and milk were kept in a dark room, Kṛṣṇa and Balarāma would go there and make the place bright with the valuable jewels on Their bodies. On the whole, Kṛṣṇa and Balarāma engaged in stealing butter and milk from the neighborhood houses in many ways.

CC Adi-lila

Śrī Rūpa Gosvāmī divided his money, giving fifty percent to the brāhmaṇas and Vaiṣṇavas and twenty-five percent to his kuṭumba (family members), and keeping twenty-five percent for personal emergencies.

CC Adi 10.84, Purport:

Śrī Rūpa Gosvāmī gave up all family connections, joined the renounced order of life and divided his money, giving fifty percent to the brāhmaṇas and Vaiṣṇavas and twenty-five percent to his kuṭumba (family members), and keeping twenty-five percent for personal emergencies.

CC Madhya-lila

Śrīla Rūpa Gosvāmī divided His money among the brāhmaṇas, Vaiṣṇavas and his relatives, and a portion he kept for emergency measures and personal needs.

CC Madhya 19 Summary:

Meeting Śrī Caitanya Mahāprabhu in a village called Rāmakeli, two brothers, Rūpa and Sanātana, began to devise means to get out of their government service. They appointed some brāhmaṇas to perform puraścaraṇa ceremonies and chant the holy name of Kṛṣṇa. Śrīla Rūpa Gosvāmī deposited ten thousand gold coins with a grocer, and the balance he brought in two boats to a place called Bāklā Candradvīpa. There he divided this money among the brāhmaṇas, Vaiṣṇavas and his relatives, and a portion he kept for emergency measures and personal needs.

Fifty percent of one's money should be distributed to qualified and pure devotees of the Lord. Twenty-five percent may be given to family members, and twenty-five percent may be kept for personal use in case of emergency.

CC Madhya 19.7, Translation and Purport:

Śrīla Rūpa Gosvāmī divided the wealth that he brought back home. He gave fifty percent in charity to brāhmaṇas and Vaiṣṇavas and twenty-five percent to his relatives.

This is a practical example of how one should divide his money and retire from household life. Fifty percent of one's money should be distributed to qualified and pure devotees of the Lord. Twenty-five percent may be given to family members, and twenty-five percent may be kept for personal use in case of emergency.

Teachings of Lord Caitanya

Brāhmaṇas and Vaiṣṇavas are supposed to be fully engaged in transcendental service, and Rūpa Gosvāmī, considering their important transcendental position, gave them fifty percent of his wealth. The remaining fifty percent was again divided in twain—he distributed one part to his relatives and dependent family members, and the other he kept for personal emergencies.

Teachings of Lord Caitanya, Chapter 2:

Brāhmaṇas are meant to understand the Absolute Truth, and once they understand the truth and actually engage in the loving service of the Lord, they can be called Vaiṣṇavas. Both brāhmaṇas and Vaiṣṇavas are supposed to be fully engaged in transcendental service, and Rūpa Gosvāmī, considering their important transcendental position, gave them fifty percent of his wealth. The remaining fifty percent was again divided in twain—he distributed one part to his relatives and dependent family members, and the other he kept for personal emergencies.

Such distribution of personal wealth is very instructive for all who desire to be elevated in spiritual knowledge. Generally a person bequeaths all his accumulated wealth to his family members and then retires from family activities in order to make progress in spiritual knowledge. Here, however, we find the behavior of Rūpa Gosvāmī to be exemplary; he gave fifty percent of his wealth for spiritual purposes. This should serve as an example for everyone. The twenty-five percent of his accumulated wealth which he kept for personal emergencies was deposited with a good business firm, since in those days there were no banks.

Nectar of Devotion

Rūpa Gosvāmī divided the money in a very exemplary manner, which should be followed by devotees in particular and by humanity in general. Fifty percent of his accumulated wealth was distributed to the Kṛṣṇa conscious persons, namely the brāhmaṇas and the Vaiṣṇavas; twenty-five percent was distributed to relatives; and twenty-five percent was kept against emergency expenditures and personal difficulties.

Nectar of Devotion Preface:

Lord Caitanya met the two brothers Dabira Khāsa and Sākara Mallika in a village known as Rāmakeli in the district of Maldah, and after that meeting the brothers decided to retire from government service and join Lord Caitanya. Dabira Khāsa, who was later to become Rūpa Gosvāmī, retired from his post and collected all the money he had accumulated during his service. It is described in the Caitanya-caritāmṛta that his accumulated savings in gold coins equaled millions of dollars and filled a large boat. He divided the money in a very exemplary manner, which should be followed by devotees in particular and by humanity in general. Fifty percent of his accumulated wealth was distributed to the Kṛṣṇa conscious persons, namely the brāhmaṇas and the Vaiṣṇavas; twenty-five percent was distributed to relatives; and twenty-five percent was kept against emergency expenditures and personal difficulties. Later on, when Sākara Mallika also proposed to retire, the Nawab was very much agitated and put him into jail. But Sākara Mallika, who was later to become Śrīla Sanātana Gosvāmī, took advantage of his brother's personal money, which had been deposited with a village banker, and escaped from the prison of Hussain Shah. In this way both brothers joined Lord Caitanya Mahāprabhu.

Nectar of Instruction

Śrīla Rūpa Gosvāmī has set such an example in his life. When he decided to retire, he distributed fifty percent of his life's earnings to Kṛṣṇa's service and twenty-five percent to his relatives and kept twenty-five percent for personal emergencies.

Nectar of Instruction 4, Purport:

According to the dadāti principle, an advanced devotee is supposed to spend at least fifty percent of his income on the service of the Lord and His devotees. Śrīla Rūpa Gosvāmī has set such an example in his life. When he decided to retire, he distributed fifty percent of his life's earnings to Kṛṣṇa's service and twenty-five percent to his relatives and kept twenty-five percent for personal emergencies. This example should be followed by all devotees. Whatever one's income, fifty percent should be spent on behalf of Kṛṣṇa and His devotees, and this will fulfill the demands of dadāti.