Shloka 7
Kṣetra–Kāla–Phala-kramaḥ
Hierarchy of Sacred Place, Time, and Ritual Fruit
त्रेतायुगे त्रिपादं च द्वापरेऽर्धं सदा स्मृतम् । कलौ पादं तु विज्ञेयं तत्पादोनं ततोर्द्धके
tretāyuge tripādaṃ ca dvāpare'rdhaṃ sadā smṛtam | kalau pādaṃ tu vijñeyaṃ tatpādonaṃ tatorddhake
ໃນຍຸກເຕຣຕາ ຖືກຈື່ຈຳວ່າມີສາມສ່ວນ (ດຳລົງ). ໃນຍຸກດວາປະຣະ ຖືກຈື່ຈຳວ່າເຫຼືອເພີງຄື່ງໜຶ່ງເທົ່ານັ້ນ. ໃນຍຸກກະລິ ຈົ່ງຮູ້ວ່າເຫຼືອແຕ່ສ່ວນໜຶ່ງ—ແລະໃນຄື່ງຫຼັງຂອງກະລິນັ້ນ ຍັງນ້ອຍກວ່າສ່ວນໜຶ່ງອີກ.
Suta Goswami
Tattva Level: pasha
Shiva Form: Sadāśiva
Sthala Purana: Not a jyotirliṅga passage; it describes yuga-wise decline of dharma/efficacy (tripāda → ardha → pāda → less). In Śaiva Siddhānta this can be read as increasing dominance of pāśa (bondage) through māyā and mala in Kali, necessitating intensified reliance on Śiva’s anugraha.
Significance: Explains why simpler, grace-centered practices (nāma-japa, liṅga-arcana, bhakti) are emphasized in Kali: as dharma wanes, the paśu’s capacity declines and dependence on Śiva’s saving power increases.
Cosmic Event: Yuga-cycle (Tretā–Dvāpara–Kali) with progressive diminution of dharma/śakti
FAQs
It teaches that dharma and spiritual capacity diminish across the yugas, making Kali-yuga practice more fragile—therefore one should take refuge in Shiva-bhakti and steady discipline to transcend decline.
As dharma wanes, accessible Saguna worship—especially Linga-upasana with faith—becomes a reliable support, allowing the devotee to connect with Pati (Shiva) even when outer virtue and societal order weaken.
In Kali-yuga, emphasize simple, consistent practice: japa of the Panchakshara (Om Namaḥ Śivāya), daily Linga worship with water and bilva, and (where taught) Tripundra-bhasma and Rudraksha as aids to steadiness.