Subsequent to death, body forms are given the nomenclature of ‘ativahikas’, as is described in Agni Purana.The followers of Lord ‘Yama’ (God of Death), known as ‘Yama dhootas’ or Yama’s servants take the ‘ativahikas’ to the Abode of Yama. The Great Accountant of Lord Yama, named ‘Chitragupta’presents the facts of good deeds or misdeeds- ‘Punya’ and ‘Papa’- of each ‘ativahika’ and a decision is taken whether, or how, or for how long the penalty or otherwise needs to be enforced and indeed there are no exceptions, no clarifications, no consultations, and no loopholes in the Law.The judgments are instantaneous and action packed. Lord Yama of Death is also the Lord of Dharma (Justice). The cycle of death, birth and rebirth is certain, instant and unending.   Agni Purana also narrates the details of Hell ( Naraka Lok); the number of hells is stated to be twenty-eight, each comprising many subsidiaries, depending on the type or duration or the extent of the sin.The sinners are boiled in oil,or whipped, or pierced with spears or eaten up by fire balls, or eaten up by birds, or tortured by machines and so on, depending on the sins.If one kills a cow, the person goes to ‘Mahavicha’Naraka; if a Brahman is killed, the destination would be a Burning Naraka, named ‘Amakumbha’; killing of women,children and the old persons would attract ‘Rourava’ Naraka; an arsonist is sent to ‘Maha Rourava’; a thief goes to ‘Tamisra’ (pierced by spears and swords) or ‘Mahatamisra’( bitten by snakes and insects) depending on the extent of the deed; killing father or mother takes one to ‘Asipatravana’ (cut into pieces by swords again and again) or ‘karambhavaluka’   ( made to stand deep  into burning sands for long duration); a tyrant is crushed like an oil seed in ‘Thailanpaka’; a person who is hypocrital is packed up to ‘Mahapata’ and like wise sinners such as killers of animals, tree cutters, critisisers of Vedas or teachers, those who provide false witnesses and so on are all punished as per the Regulations of the Narakas.Rebirths are also ordained, at the time of reverting the ‘ativahikas’  to mortal life, again on the basis of the ‘sanchitas’ ( as stored in the earlier births) or ‘Prarabdhaas’( accounts maintained in the previous birth alone). Retribution is also  as per norms in the rebirths: a killer of Brahmana is reborn as a deer, dog, pig or camel or becomes a victim of tuberculosis; a drunkard is reborn as a donkey or if reborn as a human again, would have deformed teeth of a dog; a thief of gold becomes a worm or an insect; a stealer of food becomes dumb; a stealer of foodgrains as a rat; a stealer of animals as a goat; a stealer of fruits as a monkey; stealer of meat as vulture; of milk as a cow and so on.

 ‘Yama Gita’ is an interesting chapter in Agni Purana. It describes the Story of ‘Nachiketa’, the faithful son of King ‘Vajashrava’. The King performed a Sacred Sacrifice against all his possessions. Nachiketa kept on enquiring of his father as to whom all the possessions were given to against the expenses for the Sacred Sacrifice or the Yagna’. The King did not wish to reply to the immature enquiry of his son. But, when Nachiketa insisted on knowing, the father said out of disgust that along with all his possessions, he gave away his son Nachiketa too to Lord Yama. Believing this, Nachiketa travelled all the way to Lord Yama’s Abode by virtue of his severe and sincere meditation and the Lord was not agreeable to accept him since his life was intact on Earth. But, despite Lord Yama’s persuasion, Nachiketa woud not change his mind. As a result, Lord Yama provided the Discourse known to posterity as the Yama Gita.Yama Dharma Raja wondered as to why human beings get enamoured with extremely temporary wishes and become victims of insignificant comforts like ‘Aasan’ (seat), Shayya (bed), Vaahan (carriage), Paridhaan (Vastras/clothing), and Griha (homes). Sage Kapila said: ‘Bhogaasakti’or desire for luxuries ought to be replaced by ‘Atma Tatva Chintana’ or the analysis of the Soul. King Janaka opined that human beings were always subjected to the onslaught of ‘Adhyatmika, Adhidaivika and Adhibhoutika’ tribulations and still they did not take lessons from them but strangely enough crave for momentary pleasure instead of seeking permanent bliss of Paramatma! Sanakaadi Maharshis affirmed that after all whatever desires that human beings might have, could be fulfilled instantly with the help of Tapasya but to attain the path of Avinaashi Brahma should be the lasting source of delight and that was what they should try to secure instead of frivolties! Naasti

Vishnu samam dhyeyam tapo naanshanaat param,

naasyaataarogya samam dhanyam naasti Gangaaamaa sarit,

na sosti baandhavah kaschid Vishnum muktwa Jagadgurum

(There is nothing more worthy that is  worshippable than Vishnu, no better Tapasya than fasting, nothing more valuable than ‘Arogya’ or good health and no superior river than Ganga and finally there is no other closer ‘bandhava’or relative than Vishnu.Those who die while in introspection about Vishnu that he exists and guides our actions from above, in front, in the Indriyas, in the heart and the face are sure to identify with Vishnu).

Nobody could ever restrict Para Brahma by a name or identify by  a Samsthana or an Estalishment or by a Rupa! Some worship him as Vishnu or Shiva, Brahma, Indra, Surya, or Para Brahma or Maya or Shakti! From Brahma to a worm, the entire Srishti is Paramatma. Atma (Soul) has no features, no characteristics, no age, no home, no dimensions, no body and least of all an identity.But is perceivable by Dharma against Adharma, jnaana against ignorance and ‘bhakti’or devoton against ‘rakti’(desire). That Supreme Power is visible by the means of Puja, Dhyana, Japa, Aaradhana, Homa, Daana, Tarpana, Abhisheka, Snaana, Tirtha, Vrata, Kirtana, Yagna, Yoga, Veda, Shastra, Purana, Satkarma, Seva, Nigraha and Sacrifice. If humam body is likened to a Ratha (Chariot), Atma is the Rathi (or the Driven), Buddhi or Inner Consiousness is the Sarathi (Charioteer), ‘Manas’ is the ‘lagaam’ or the Checkmate, ‘Indriyas’ or the horses, ‘Vishya Maarg’ or the road to doom or Nirvana as the case that might be and Bhokta is the ‘Atma’ or the Conscience. If the foolish Sarathi does not hold the mind and Indriayas tightly then the horses tend to run towards ‘Samsara’ which is broad and readily attractive and not to the narrow path of ‘Parama pada’. It is the discretion of the Sarathi to checkmate the horse-like temptations of a make-believe rosy path; if the horses are driven by ‘Buddhi’ by its own self, then the latter is directed to Maha Tatwa which in turn would point out to Mula Prakriti which finally nables to realise the Parama Purusha.Thus, the Essence of Dharma Raja’s Discourse was that human beings were indeed fully aware that they should not commit sins; strangely enough however-and  despite the awareness that such  wicked acts would attract heavy penalties- they continue to perform sins with full consiousness. Sages have been dinning in the ears of humanity that the notorious the Six Enemies of Humanity,viz. Desire (‘Kama’), Anger (Krodha), Greed (‘Lobha’), Infatuation ( ‘Moha’), Arrogance ( ‘Mada’),  and Jealousy (‘Matsarya) should be refrained from at any cost, but the ways of human life are entirely contrary to the morals preached conveniently and nonchalantly, without fear or qualms of consciousness. ‘Yama Gita’ further exhorts that a human life, which is far more precious than all other forms of non-human species, should not be  frittered away without cashing the opportunity as it seldom realises the need for aligning the Inner Soul with the Super force. Thus the final goal or Life’s real achievement is the union with the Supreme and the greatest possibility is to invest the physical existence to achieve the Finality.