Bhagavan Shri Krishna cautioned King Yudhishtara that each and every act of human beings-noble or otherwise-was duly recorded and punishments and recompenses are awarded by the Supreme Justice accordingly. Indeed, one’s own conscience or moral voice within is normally the inward monitor of the actions. But depending on the differences of the ‘Chitta Vritthi’ (status of the conscience) - ranging from ‘Sthula’ (blatant or obvious), ‘Sukshma’ (concealed), and ‘Ati Sukshma’ (obscure) - the intensity of one’s action is judged and evaluated. But Shri Krishna referred only to the tasks of ‘gross’nature and not the quailified nuances. Normally there are three kinds of ‘Manasika Paapaas’or mind-borne sins viz. mental aberrations centering on other women, objectionable thoughts about others and ‘Kukarmas’ (undesirable acts) detrimental to others. There are five kinds of ‘Vachaka Paapaas’ (tongue-borne) viz. ‘Aniyantrita Pralaapas’ (loose talk), ‘Apriya Bhashana’ (Undesirable talk), ‘Asatya Bhashana’ (False talks or Untruths), ‘Para ninda’ (accusations) and ‘Pishunata’ (back-biting / slandering). Four kinds of ‘Kayaka Papaas’or body-based sins viz. ‘Abhakshya bhakshan’ (consuming the non-consumable), ‘Himsa’ (violence), ‘Midhya kamasevan’ (false living) and ‘Paradhana-harana (stealing other’s money).All these kinds of twelve tasks are blatantly qualified for retribution that are valid for entry to ‘Naraka’. In respect of those sinners who disbelieve, dislike or deride Vishnu of Maha Deva worst possible hells are opened. Those who commit the ‘Maha Pancha Patakas’ or the Five Greatest Sins viz. Brahma hatya (killing a Brahmana), Suraa paana (indulging in intoxicants), ‘Asteya’ Stealing Gold, Guru Patni Gamana and who commend the earlier sins are also certain to enter ‘Ghora Narakas’. Shri Krishna then described ‘Upa Patakas’ to Yudhishtara such as the following:
Declaring charity to Brahmanas and not keeping the word, steal the money of Brahmanas, possession of Great Ego, unwarranted anger, arrogance, ingratitude, mean-mindeness, excessive interest in other’s affairs, jealousy of deserving and fortunate persons, plans to take away other women, involving in business deals related to children, women and others, mismanage or misuse ‘Stree dhana’or money pertaining to women, non-clearance of debts; criticise Devatas, Agni, Sadhus, cows, Brahmanas, Kings, Officials, Pativratas and all noble persons and so on. Those who have links woth the sinners are aslo considered as perpetrators. Those who commit sins by mistake or unwittngly could perform ‘prayaschitta’ (purification) with the approval of a Guru an elderly/experienced person.Those who perform sins by the thought, word and deed (Manasa Vachaa Karmnaa) are liable to experience retribution and equally are those who keep company to, or be a part of and approve the act knowinly or unwittingly by the perpetrator. In ther words, those who act, involve, approve or evidence the deed are all considered to be liable but for the degrees of involvement. In the Court of Justice of Yamapuri, the Lekhak (Writer)-in-Chief is Chitragupta who computes or maintains the Records of every individual. The stored fund of sins/ good deeds are stated to show with the details of punishments / rewards indicating the precise nature of offence, the places / time frames and all relevant data; this information is not only classified but has no interest / relevance to other parties! While ‘Punyatmas’ or those who have performed good tasks in life pass through the same distance at good speed and without much strain, the ‘Papaatmas’struggle a lot by the wreched route full of thorns, gravel, stones, ups and downs, iron needles and mud; the passage would be full of fire, lions and such other cruel animals, snakes, scorpions, leeches, and frightening figures of Shakini, Dhakini and Piscachas. The unending route had no light, tree shades, and water. The Yamadutas drag the sinner bodies with blood, gaping wounds and dried tongues without break or rest and the situation of the dragged bodies would defy description! As the vision of Yamadharma Raja would get nearer, his visage spewed fire and just near him was Mrithyu Devata who like kaalagni was black, surrounded by ‘Yama dutas’ fully armed with innumerable weapons ready to destroy, and in the normal context a soul would be relieved by death but having arrived at the door of death itself, there could not be a death by shock but only be by thousands of shocks physically and mentally! In the seventh Patala there was pitch darkness in which twenty eight crore ‘Jeevas’awaiting their sentence in their turns. Yamadutas instructed some of the Jeevas to hang up by huge trees upside down with iron chains binding their feet too tight; they were helpless excepting repenting their wrong actions as why they were stealing, keeping contacts with other women and making mockeries of Devas, Rishis and Brahmanas! The sinners are also pierced with hot-red iron nails and at the same time bitten by poisonous snakes; as and when the body wounds are slightly less painful they are forcibly opened and applied with salt and chillis! The ‘paapatmas’ are fried in boiling hot oils and after allowing the body parts become less hot, let dogs and cats bite the freshly cooked meat pieces of hands, fingers, leg pieces and brains! Those who resorted in their erstwhile lives ate ‘Abhakshya Bhakshya’ or the prohibited materials are forced to pull out their tongues. The Sinners who talked harsh and harassed their parents have to face hot fire balls and have the facial parts like ears, nose, eyes and cheeks fried part by part! Those who took food in utter disregard for guests are thrown into ‘Asitalavan’Naraka. Yamdutas force those sinners to embrace molten hot iron pillars as punishment for experiencing other women, or unlawful bed-mates. Similarly those women who led unlawful experiences face the same kind of treatment of hot embraces! Similar experiences are meted out to those parts of body such as tongue for shouting and criticising, hands for beating others, kicking for legs, etc. Thus depending on the kind of sin committed, its intensity and impact, various permutations and combinations of retributions are made available. After the experiences so designed and executed are completed, then decisions are taken about the type of next birth of the Jeeva as a tree or a worm, a bird, animal, reptile or if fortunate as a human being at a destination, status and future of the Jeeva once again.