Śrīmad-Bhāgavatam 5.26.3
అథేదానీం ప్రతిషిద్ధలక్షణస్యాధర్మస్య తథైవ కర్తు: శ్రద్ధాయా వైసాదృశ్యాత్కర్మఫలం విసదృశం భవతి యా హ్యనాద్యవిద్యయా కృతకామానాం తత్పరిణామలక్షణా: సృతయ: సహస్రశ: ప్రవృత్తాస్తాసాం ప్రాచుర్యేణానువర్ణయిష్యామ: ॥ ౩ ॥
athedānīṁ pratiṣiddha-lakṣaṇasyādharmasya tathaiva kartuḥ śraddhāyā vaisādṛśyāt karma-phalaṁ visadṛśaṁ bhavati yā hy anādy-avidyayā kṛta-kāmānāṁ tat-pariṇāma-lakṣaṇāḥ sṛtayaḥ sahasraśaḥ pravṛttās tāsāṁ prācuryeṇānuvarṇayiṣyāmaḥ.
[athedaaneem pratishiddha-lakshanasyaadharmasya tathaiva kartuh shraddhaayaa vaisaadrishyaat karma-phalam visadrisham bhavati yaa hy anaady-avidyayaa krita-kaamaanaam tat-parinaama-lakshanaah sritayah sahasrashah pravrittaas taasaam praachuryenaanuvarnayishyaamah.]
Word-for-word
atha
—
thus
idānīm
—
now
pratiṣiddha
—
by what is forbidden
lakṣaṇasya
—
symptomized
adharmasya
—
of impious activities
tathā
—
so also
eva
—
certainly
kartuḥ
—
of the performer
śraddhāyāḥ
—
of faith
vaisādṛśyāt
—
by the difference
karma-phalam
—
the reaction of fruitive activities
visadṛśam
—
different
bhavati
—
is
yā
—
which
hi
—
indeed
anādi
—
from time immemorial
avidyayā
—
by ignorance
kṛta
—
performed
kāmānām
—
of persons possessing many lusty desires
tat-pariṇāma-lakṣaṇāḥ
—
the symptoms of the results of such impious desires
sṛtayaḥ
—
hellish conditions of life
sahasraśaḥ
—
by thousands upon thousands
pravṛttāḥ
—
resulted
tāsām
—
them
prācuryeṇa
—
very widely
anuvarṇayiṣyāmaḥ
—
I shall explain.
Blended reading (Sanskrit + English inline)
athedānīṁ pratiṣiddha-lakṣaṇasyādharmasya tathaiva kartuḥ śraddhāyā vaisādṛśyāt karma-phalaṁ visadṛśaṁ bhavati yā hy anādy-avidyayā kṛta-kāmānāṁ tat-pariṇāma-lakṣaṇāḥ sṛtayaḥ sahasraśaḥ pravṛttās tāsāṁ prācuryeṇānuvarṇayiṣyāmaḥ.
atha
thus
idānīm
now
pratiṣiddha
by what is forbidden
lakṣaṇasya
symptomized
adharmasya
of impious activities
tathā
so also
eva
certainly
kartuḥ
of the performer
śraddhāyāḥ
of faith
vaisādṛśyāt
by the difference
karma-phalam
the reaction of fruitive activities
visadṛśam
different
bhavati
is
yā
which
hi
indeed
anādi
from time immemorial
avidyayā
by ignorance
kṛta
performed
kāmānām
of persons possessing many lusty desires
tat-pariṇāma-lakṣaṇāḥ
the symptoms of the results of such impious desires
sṛtayaḥ
hellish conditions of life
sahasraśaḥ
by thousands upon thousands
pravṛttāḥ
resulted
tāsām
them
prācuryeṇa
very widely
anuvarṇayiṣyāmaḥ
I shall explain.
Just as by executing various pious activities one achieves different positions in heavenly life, by acting impiously one achieves different positions in hellish life. Those who are activated by the material mode of ignorance engage in impious activities, and according to the extent of their ignorance, they are placed in different grades of hellish life. If one acts in the mode of ignorance because of madness, his resulting misery is the least severe. One who acts impiously but knows the distinction between pious and impious activities is placed in a hell of intermediate severity. And for one who acts impiously and ignorantly because of atheism, the resultant hellish life is the worst. Because of ignorance, every living entity has been carried by various desires into thousands of different hellish planets since time immemorial. I shall try to describe them as far as possible.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
For the performer of forbidden acts of adharma, as with the performer of dharma, there are varieties of results for actions according to differences in faith of the performer. The destinations for performing acts out of desire caused by beginningless ignorance are merely transformations of those desires, with thousands of varieties. Among these destinations I shall describe in the detail the various hells.
The results of performing dharma according to scriptures have been described already as happiness on Svarga on earth, heaven or below the earth. The results of adharma, in the form of the suffering in hell should also be described. Just as for the performer of dharma (tathā), for the performer of adharma characterized by forbidden acts, by his faith with different degrees of tamas, results appear. By performing adharma due to inattention, there is a small amount of tamas. By performing sin with knowledge there is greater amount of tamas. By performing sin with complete rejection of God there is complete tamas. The cause of the three types of tamas is explained. The jīva has ignorance without beginning. It is impossible to say when or how the jīva developed a relationship with ignorance. The results of desires arising by the jīva’s beginningless ignorance of three types are transformations of those desires. Among the destinations I will describe in detail the various hells.
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Source: vedabase.io