I have seen an article at the following url it says all god have live span including Vishnu, Shiva and Par Brahm (Akshar Purush).
Is there any evidence in Hindu books that Shiva and Vishnu also go through birth and death?
And is there any supreme in Hinduism who exist forever and create Shiva and Vishnu?
Is there any evidence in Hindu books that Shiva and Vishnu also go through birth and death? Is there any supreme in Hinduism who exist forever and create Shiva and Vishnu?
At the close of that period, all living beings get dissolved in Prakrti, their source. Hence, this is called the reabsorption into Prakrti (Prakrta Pratisaicara) by wise men.
It is said that in due course of time, Brahma, Narayana and Isa (Rudra), all the three, become merged in Prakrti and their remanifestation also is to take place.
Thus, Brahma, the elements (or all living beings)and even Vasudeva and Sankara are created by Kala (time). He alone devours them again.
This Lord Kala is beginningless, endless, free from old age or decay and immortal. He is the Supreme Ruler because of his omnipresence, independence and his state of being the soul of all.
There have been many Brahmas, Rudras, Narayanas and others, but there is one Lord controller of all viz. Kala. He is omniscient. So states the Śruti (Vedas).
Here are the Sanskrit shlokas and Hindi translation:
Note: Kala is often used as one of the various names or forms of Yama. But here Kala is another name of Brahman (the Ultimate Reality) and can be related with AdiNarayana, Mahākāla, SadaShiva and AdiShakti as per different sects belief.
Life span of Seven Rishis, Indra, Manu and Dhruva etc.
Seven Rishis, certain (secondary) divinities, Indra, Manu, and the kings his sons, are created and perish at one period; and the interval, called a Manwantara, is equal to seventy-one times the number of years contained in the four Yugas, with some additional years: this is the duration of the Manu, the (attendant) divinities, and the rest, which is equal to 852.000 divine years, or to 306.720.000 years of mortals, independent of the additional period. ~ Vishnu Purana: Part 1: Chapter 3
Some celestial beings endure for four ages; some for the reign of a Manu: to thee [Dhruva] shall be granted the duration of a Kalpa. Thy mother Suníti, in the orb of a bright star, shall abide near thee for a similar term; ~ Vishnu Purana: Part 1: Chapter 12
Related
The Lifespan of the three gods of the Trimūrti has been discussed in the Śiva Mahā-Purāṇa
Verses 7.1.8.(19 to 31).
Chapter 8 - The span of life of the trinity, Section 7.1 - Vāyavīya-saṃhitā (1)
कल्पो नाम दिवा प्रोक्तो ब्रह्मणो ऽव्यक्तजन्मनः । कल्पानां वै सहस्रं च ब्राह्मं वर्षमिहोच्यते ॥ १९ ॥
- A Kalpa constitutes a day of Brahmā of unmanifest origin. A thousand Kalpas make a year of Brahmā.
वर्षाणामष्टसाहस्रं यच्च तद्ब्रह्मणो युगम् । सवनं युगसाहस्रं ब्रह्मणः पद्मजन्मनः ॥ २० ॥
- Eight thousand Brahmā years make one Brahmā Yuga. A thousand Brahmā Yugas make one Savana of Brahmā.
सवनानां सहस्रं च त्रिगुणं त्रिवृतं तथा । कल्प्यते सकलः कालो ब्रह्मणः परमेष्ठिनः ॥ २१ ॥
- Three thousand and three Savanas make the lifetime of Brahmā.
तस्य वै दिवसे यांति चतुर्दश पुरंदराः । शतानि मासे चत्वारि विंशत्या सहितानि च ॥ २२ ॥ अब्दे पञ्च सहस्राणि चत्वारिंशद्युतानि च । चत्वारिंशत्सहस्राणि पञ्च लक्षाणि चायुषि ॥ २३ ॥
- to 23. A day of Brahma’s life constitutes the life of fourteen Indras, a month of his life constitutes four hundred and twenty Indras; a year of his life five thousand and forty Indras; his whole life five hundred and forty thousand Indras.
ब्रह्मा विष्णोर्दिने चैको विष्णू रुद्रदिने तथा । ईश्वरस्य दिने रुद्रस्सदाख्यस्य तथेश्वरः ॥ २४ ॥ साक्षाच्छिवस्य तत्संख्यस्तथा सो ऽपि सदाशिवः । चत्वारिंशत्सहस्राणि पञ्चलक्षाणि चायुषि ॥ २५ ॥
- to 25. A day of Viṣṇu is the lifetime of Brahmā. A day of Rudra is equal to the lifetime of Viṣṇu. A day of Śiva is equal to the life-period of one Rudra. A day of Sadāśiva is the life-period of Śiva. A day of Sākṣāt Śiva is the life-period of Sadāśiva. The lifetime of the latter is equal to the life-period of five hundred and forty thousand previous deities.
तस्मिन्साक्षाच्छिवेनैष कालात्मा सम्प्रवर्तते । यत्तत्सृष्टेस्समाख्यातं कालान्तरमिह द्विजाः । एतत्कालान्तरं ज्ञेयमहर्वै पारमेश्वरम् । रात्रिश्च तावती ज्ञेया परमेशस्य कृत्स्नशः । अहस्तस्य तु या सृष्टी रात्रिश्च प्रलयः स्मृतः ॥ २६ ॥
- This Kāla functions as directed by Sākṣātśiva. O Brahmins, this is the period of time of creation as mentioned by me.
अहर्न विद्यते तस्य न रात्रिरिति धारयेत् । एषोपचारः क्रियते लोकानां हितकाम्यया ॥ २७ ॥
- This Kālāntara shall be known as a day of Parameśvara. Parameśvara’s night shall be known to extend so long.
प्रजाः प्रजानां पतयो मूर्तयश्च सुरासुराः । इन्द्रियाणीन्द्रियार्थाश्च महाभूतानि पञ्च च ॥ २८ ॥
- His day is the period of creation. His night is the period of dissolution. But understand that he has neither day nor night as we conceive them.
तन्मात्राण्यथ भूतादिर्बुद्धिश्च सह दैवतः । अहस्तिष्ठंति सर्वाणि पारमेशस्य धीमतः ॥ २९ ॥ अहरंते प्रलीयन्ते रात्र्यन्ते विश्वसंभवः । यो विश्वात्मा कर्मकालस्वभावाद्यर्थे शक्तिर्यस्य नोल्लंघनीया ॥ ३० ॥ यस्यैवाज्ञाधीनमेतत्समस्तं नमस्तस्मै महते शंकराय ॥ ३१ ॥
- to 31. The dissolution is effected for the benefit of the world. The subjects, the Prajāpatis, the three deities, gods, Asuras, the sense-organs, the sensual objects, the five great elements, the subtle and gross elements, the cosmic Intellect, the deities, all these abide during the day of the self-possessed Parameśvara. They get dissolved at the end of the day. At the end of the night again begins the origin of the universe. Obeisance to the great Śiva, the soul of the universe, whose energy in respect of the activity, time, and innate nature is untransgressable and under whose command the whole universe functions.
English Translation by J.L. Shastri
The notion of time in reference to Sākṣāt Śiva (or Parameśvara) is just in a figurative sense, for the Supreme Śiva is devoid of any cause, effect & changes.
