Does Shiva ever die ? And what about Vishnu?

Question

Brahma has a certain lifespan - 100 Years ( Brahmlok years)

But what about Shiva ji and Vishnu ji ? Do, they also die ?

Does Shiva die at the end of this universe ? And Does Vishnu die at the end of this universe ?

Answer 1

---------SHIVA--------

Oh Soma-Rudra the mighty/strong (avyase), with pleasant or beneficent heart (Shamtamam Hruday), who is the resort to all hymns/songs (gātha-patim), the resort of Yajñá/Sacrifice/Oblations (medha-patim), who is the very bliss/ānandam (śam-yoḥ sumnam), you are the immortals family possessing the elixir (pra-jāḥ amṛtasya), you are the home to the highest truth (ṛtasya). Please Note: Both terms “ṛtasya” and “amṛtasya” are synonymously used, soma is also used as its replacement occasionally.

Bestow upon us oh Immortal Rudra, that which the mortals (like us) can eat. Be gracious oh benevolent one, towards our lineage (offspring).

We praise thy Rudra with the sweetest of hymns, oh father of Maruts, oh Immortal one, grant upon us your benevolence, our food, offspring ~Rig Veda 1.43 / 1.114.6

नमस् ते रुद्र कृण्मः सहस्राक्षायामर्त्य ॥ 11.2.3 Salutations/homage (नमस् ते ) to the Immortal (अमर्त्य) Rudra (रुद्र) with infinite/thousand eyes (सहस्राक्ष) मुमुक्तम् अस्मान् दुरिताद् अवद्याज् जुषेथाम् अमृ॒तम् अस्मासु धत्तम् ॥ 5.6.8 Free us oh Soma Rudra from troubles and from disrespect and humiliation, accept our homages/worship oh Soma Rudra, bestow up us that immortality ~Atharva Veda 11.2.3 / 5.6.8

“nama̍ste astu bhagavan viśveśva̱rayā mahādevāya tryaṁbakāya tripurāntakāya trikalāgni-kālāya kālāgnirudrāya nīlakaṇṭhāya mrutyuṁjayāya sarveśvarāya śankaraya sadāśivāya śrīmanmahādevāya namaḥ. “My Salutations unto the Divine Authority over all that pervades, the principle (maha) of all divine, the one with three eyes, the one who ended the Tripurasuras the 3 celestial worlds, he is the 3 fires which blaze at all times, this is the fire that devours time, the one with blue neck which holds the anti-creation element, by this He is beyond death, he is the authority over the entirety, the one who bestows bliss, as he is forever auspicious, he the prosperous highest of divine my homage ” ~ Kṛṣṇa Yajur Vedā 4.5

एवा बभ्रो वृषभ चेकितान यथा देव न हृणीषे न हंसि । हवनश्रुन्नो रुद्रेह बोधि बृहद्वदेम विदथे सुवीराः ॥ Certainly (एवा ), oh mighty chief/overlord (वृषभ ) with tawny-reddish hue (बभ्रो), henceforth we proclaim (यथा ) the all-knowing/omniscient Divine (चेकितान देव) , forgive us/not punish us (न हृणी), be not angry (न हंसि ), hear our oblation (हवनश्रुन्न) and direct us on this occasion (विदथ), oh powerful (बृहद्व) Rudra of perfect wisdom/speech (बोधि), bless us with noble and heroic successors (सुवीरा) || ~Rig Veda 2.33.15

RUDRA himself is Death

येते सहस्रमयुतं पाशा मृत्यो मत्यााय हन्तवे। तान्यज्ञस्य मायया सवाानवयजामहे॥ मृत्यवेस्वाहा- मृत्यवेस्वाहा ॥ Yajur Veda 4.5.16 You are that End of all beings (मत्यााय), your form is that death (मृत्यो) tethered (पाशा) are all beings (सवाान) in thousands (सहस्र) and tens of thousands (ऄयुतं), we loosen (ऄवयजामहे) these tethers with our worship/Vedic rites (तान्यज्ञस्य मायया). Our homage to the one who is the form of death (मृत्यवे स्वाहा) ~Yajur Veda 4.5.16

RUDRA gives freedom from Death

त्र्यंबकं यजामहे सुगंधिं पुष्टिवर्धनं । उर्वारुकमिव बंधनान्मृत्योर्मुक्षीय मामृतात् ॥ 7.59.12 Oh Triambaka (3 eyes/seasons), we offer our oblation (यजाम), nourish us (पुष्टि) and bestow us (वर्ध) into the trance of fragrance (सुगंधिं) | May you untie our bonds (बंधना) like a ripened gourd fruit (उर्वारु) unties itself from the stem, and take us beyond death (मृत्यु) and deplete (र्मु–क्षीय) our compulsions (र्मु) and take us (मा) into the immortal state (अ॒मृत॑) (मृत्यु + मोक्ष (मोह+क्षेय) + मा-अमृतात्) Please note: सुगंधिं does not mean physical perfume, but the nostalgia one feels upon experiencing a certain sound or fragrance or taste. So it means to bestow us into the sweetness of imagining Thy Divinity during the transcendental states of dhyana/dharana. र्क्षीय: means to deplete, and र्मुक्षीय means to deplete our moha/compulsions arising out of Avidya. मा is also an Adj & Conj use as negative as “not”. ~Rig Veda 7.59

स एव काले भुवनस्य गोप्ता विश्वाधिपः सर्वभूतेषु गूढः। यस्मिन्युक्ता ब्रह्मर्षयो देवताश्च तमेवं ज्ञात्वा मृत्युपाशांश्छिनत्ति॥4.15 He in Time (स एव काले ) the overlord/caretaker (गोप्ता) who is the one sole ruler (विश्वाधिपः) of all celestial mansions/creation (भुवनस्य) hidden indweller (गूढः) of all beings (सर्वभूतेषु ) | In whom (यस्मिन् ) the exalted sages who attained Brahmi states (ब्रह्मर्षयो) the divine beings (देवताश्च) merge into (युक्ताः ) by knowing him (तमेवं ज्ञात्वा) are released/cuts/free oneself (चिनत्ति) from the tethers of Death (मृत्युपाशां).~ Svetasvatara Upaniṣhad 4.15

RUDRA himself is TIME

kālāgnirudrāya (कालाग्निरुद्र) meaning fire that devours time, why because Rudra itself is TIME, hence the title Kālāya Namaha“कालाय नमः” TA10.18 (I bow to you oh time) and this finally landed in Svetasvatara Upaniṣhad wherein it says “अन्त:काले सञ्चुकोच”SU3.2 meaning He dissolves all beings into Him at end of time. One might consider both past and future to be non-existential, however, though non-accessible in this dimension, the same Upaniṣhad says “संयोगनिमित्तहेतुः त्रिकालात् परः अकलः अपि दृष्टः”SU6.5 meaning when one beheld in witness of Rudra, know He is the cause and the beginning of all causes; beyond the past, present and the future and he is not a part of it. Śrī Kṛṣṇa says to Yudhishthira in Mahābhāratam Anushasnika parvam 161.11 that Rudra is the past, the present, and the future, the exact statement was repeated by Rśi Vyāsa in Drona Parva 202. Maharśi Vaśiṣṭha’s Ramayana speaks extensively on the accessibility of time through dimensions beyond the current, and how Devi Sarasvatī takes her devotee across time to make her witness the past, present and future unfold at the same instance. This is why Maharśi Vaśiṣṭha says “only concepts like Shiva go beyond time”. We know that Rudra is the immortal one, He is the Prana and the inner self of all Devas and all beings, and this inner self is not bound by time, the following Shiva Sankalpa Suktam of Rig Veda Baskala Khila and also present in the SukYajur Veda lays this out perfectly:

येनेदं भूतं भुवनं भविष्यत्परिगृहीतममृतेन सर्वम् । येन यज्ञस्तायते सप्तहोता तन्मे मनः शिवसंकल्पमस्तु ।। 4 यस्मिन्नृचः साम यजूँ॑षि यस्मिन्प्रतिष्ठिता रथनाभाविवाराः ।यस्मिँ॑श्चित्तँ सर्वमोतं प्रजानं तन्मे मनः शिवसंकल्पमस्तु ।।5 That (येनेदं) mental framework (मनः) is the one who experiences (परिगृहीत) the past (भू॒तं) the current/present (भुवनं) and the future (भविष्यत) is immortal (अमृतेन) all-knowing all-comprehending (सर्वम्) inner self (तन्म – येन) it is the inner fire and source (यज्ञ) it encompasses (स्ता॒यते) seven (सप्त) inner priests performing the real sacrifice (होता) may that be my auspicious resolve – many my resolve be of Shiva (शिवसंकल्पमस्तु) 4 In which (यस्मिन्) the Rig, Sama, and Yajur Veda (ऋग् साम यजूँ॑षि ) are established (प्रतिष्ठिता) like the spikes of a chariot wheel (रथ-नाभाविवाराः) so that knowledge is linked within all beings (सर्व-मोतं प्रजानं) in that inner self (तन्मे) may that be my auspicious resolve – many my resolve be of Shiva (शिवसंकल्पमस्तु) 5 Rig Veda Baskala Shakha Khila Sukta 33 / Sukla Yajur Veda Kanva Shakha 33

In one simple line, Shiva is called sadāśivāya = forever śivā.

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-------------VISHNU--------

There is a detailed event in Mahabharatam Dhrona Parvam explained by Rishi Vyasa about Narayana and Nara, their origin, and evolution. It's a huge section, hence best read in proper context.

Answer 2

No they have no life span, because Shiva and Vishnu are Supreme Brahmins, they have neither beginning nor end.