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
تریتا یُگ میں دھرم تین پاؤں پر قائم سمجھا گیا ہے؛ دْواپر میں ہمیشہ آدھا۔ کَلی یُگ میں وہ صرف ایک پاؤں جاننا چاہیے، اور کَلی کے اُتراردھ میں تو اس سے بھی کم۔
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.