We find many dharmas in each yuga. For example, in ISKCON we have yajñas, japa meditation, pūjā, and of course saṅkīrtana. I assume that in each age, the yuga-dharma is prominent, not exclusive. That is because there is an enduring sanātana-dharma which manifests in its various forms in each yuga.
Yuga-dharma specifically aims at Vaiṣṇava-mokṣa. Thus for example, Dvāparā witnesses grand sacrifices such as the Rāja-sūya, but these were NOT aimed at Vaiṣṇava-mokṣa. We must see that mantra, yajña, and dhyāna were effectively the technology and science of their times. All three were deployed constantly in each previous yuga for all kinds of practical effects. To look for yuga-dharma, we must search specifically for the most prominent means of Vaiṣṇava-mokṣa, and I think we find it in each yuga.
In this age, without question saṅkīrtana, broadly understood, is the yuga-dharma.
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