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Very little is known about history of Shiv ji.

Is Shiv ji human? To whom and when was he born?

Just for your information. There is a serial named Baal Shiva being broadcasted on some channel (I haven't watched a single episode of it, don't know what is being shown on it or if it is fiction or based on some scripture).

I have heard that some people saying that he was never born and will never die.

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Let's start from Puranas, and trace its roots back to Itihasas, back to Upanishad and Core Vedas, and see the level of consistency.

PURANA: Srimad Bhagavatam 4.6.42-44

Brahma said: I know you to be the Lord of the universe. You are the same undifferentiated Brahman which is the cause of both the Sakti (prakrti or the divine energy) and Siva (the purusa) who are both the womb and the seed of the world. Oh Lord, it is you who carry on your sport through Siva and Sakti who are essentially one (sarHpajoh)& create, protect and destroy the universe, as a spider does with his cobweb. You have created the institution of sacrifice through Dak$a, as a string or instrument for the preservation of the*


ITIHASA: Mahabharatam + Vasistha Ramayana (co-relate with Upanishad and core Vedas)

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”.

The above again matches with Veda when Rudra is called: trikāgnikālāya meaning the 3 fires which blaze at all times, are garhapatya, ahavaniya, and agnihotra. second title is 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. In conjunction to the above the question arises, is Kala the supreme? Well the Veda itself confirms this:

kālā (time) like a steed moves and encompasses everything, like the Sun it emits seven rays that cover all, it has thousands of axels, with creation itself is its wheels that move, its endless, ageless, immortal father, and first/primordial divine. All its causes become its children. The learned Sages/Rishi mount on this chariot. There is none stronger than this divine. In kālā cometh, Heavens and Earth and all realms and all creatures and the first Prajapathi, the present, past, and future rest on it. ~Atharva Veda 19.53-54


PRIMARY UPANISHAD: Svetasvatara Upaniṣhad 4.18/6.13

यदाऽतमस्तान्न दिवा न रात्रिर्न सन्न चासच्छिव एव केवलः। तदक्षरं तत्सवितुर्वरेण्यं प्रज्ञा च तस्मात्प्रसृता पुराणी॥ यदा अतमः तत् न दिवा न रात्रि न सत् न च असत्। केवलः शिवः एव तत् अक्षरम् तत् सवितुः वरेण्यम्। तस्मात् पुराणी प्रज्ञा प्रसृता॥ Svetasvatara Upaniṣhad 4.18 When there is no darkness, not day (न दिवा) nor night (न रात्रि), not being (न सत्) nor non-being/no basis for anything (न च असत्), immutable/ unchangable/ unblemishable/ unaltered (तत् अक्षरम्), that the supreme light of the Creating Sun (तत् सवितुः वरेण्यम्) as its source (तस्मात्) all that is to be known and ancient (पुराणी प्रज्ञा) has come to be (प्रसृता) from that absolute singularity known as Shiva (एव केवलः शिवः)

नित्यो नित्यानां चेतनश्चेतनानामेको बहूनां यो विदधाति कामान्‌। तत्कारणं सांख्ययोगाधिगम्यं ज्ञात्वा देवं मुच्यते सर्वपाशैः॥ The One Eternal (नित्य) of all that is considered eternal (नित्यानां), The One Conscious (चेतन) in all consciousnesses (awareness in all); He is the Singularity (THE ONE) (एकः) Supreme Ruler and the Judge (विदधा) over all the desires/needs (कामान्) of all beings with names and forms (बहू+नाम्); He is the one Source (तत्कारणम्) to which Sankhya and Yoga (सांख्य+योगा) bring us. One who realizes and knows thy Divine (देवम् ज्ञात्वा) through them shall release all tethers/bondages (सर्वपाशैः मुच्यते).


VEDIC ARANYAKA Taittirīya Āraṇyaka 10.24.42

सर्वो वै रुद्रस्तस्मै रुद्राय नमो अस्तु । पुरुषो वै रुद्रस्सन्महो नमोनमः । विश्वं भूतं भुवनं चित्रं बहुधा जातं जायमानं च यत् । सर्वोह्येष रुद्रस्तस्मै रुद्राय नमो अस्तु ॥ 10.24.42 Everything (सर्वो) is therefore (तस्मै) that (वै) Rudra (रुद्र) we surrender/ our salutations (नमो) so it be, said/concluded (अस्तु) | Purusha/consciousness (पुरुषो) itself is that (वै) Rudras delight (रुद्रस्सन्महो) to him we surrender/salutations again and again (नमो नमः) | All that is (विश्वं) and all beings (भूतं) and all celestials dimensions (भुवनं) and all the wonders (चित्रं) all possibilities and diversities (बहुधा) all that is born/all happening/ all existence (जातं) all that has come into being (जायमानं) is that (यत् =is that Rudra) | Entierity is controlled (सर्वोह्येष) Rudras delight (रुद्रस्सन्महो) to him we surrender/salutations (नमो) so it be, said/concluded (अस्तु) |


VEDIC SAMHITAS: Rig Veda 6.49.10

भुवनस्य पितरं गीर्भिराभी रुद्रं दिवा वर्धया रुद्रमक्तौ ।बृहंतमृष्वमजरं सुषुम्नमृधग्घुवेम कविनेषितासः ॥ Of all dimensions/celestial mansions (भुवन) are your progeny (गर्भिन्) and you the father/source (पित), oh Rudra (रुद्र), by day/dawn (दिवा) and by dusk/night ( रुद्रमक्तौ ) you encompass everything (वर्ध) | Oh great and honorable and timeless/ageless (बृहंतमृ + ऋष्व + अजरं), most gracious(सु-सुम्न), unconditional one, we/rishis sing our poetic hymns (कविने) to the Supreme (इषितासः/iṣitāsaḥ).

-----------------------IMMORTAL ASPECT----------------- But where does it say Rudra is immortal? Shiva Sankalpa Suktam of Rig Veda Baskala Khila and also present in the Sukla Yajur Veda:

यत्प्रज्ञानमुत चेतो धृतिश्च यज्ज्योतिरन्तरमृतं प्रजासु ।यस्मान्न ऋते किं चन कर्म॑क्रियते तन्मे मनः शिवसंकल्पमस्तु ।। 3 येनेदं भूतं भुवनं भविष्यत्परिगृहीतममृतेन सर्वम् । येन यज्ञस्तायते सप्तहोता तन्मे मनः शिवसंकल्पमस्तु ।। 4 यस्मिन्नृचः साम यजूँ॑षि यस्मिन्प्रतिष्ठिता रथनाभाविवाराः ।यस्मिँ॑श्चित्तँ सर्वमोतं प्रजानं तन्मे मनः शिवसंकल्पमस्तु ।।5

fortified and steadfast (धृतिश्च) in making conscious effort/not being compulsive, ruled by desires (चेतो) when gets established and endowed with wisdom and intelligence (ज्ञानमुत) into our mental framework/Antahkarana (मनः) in all beings (ज्ञानमुत) without which (यस्मात्) one cannot act,(कर्म- क्रिय) it is this inner fire/source (प्रजासु ) which is the immortal self (अमृतं ), may that be my auspicious resolve – many my resolve be of Shiva (शिवसंकल्पमस्तु). 3

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 charrot wheel (रथ-नाभाविवाराः) so that knowledge is linked with 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

Dose the core Rig Veda with Shakala Shakha comply with this?

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

Dose Krishna Yajur Veda comply with the above?

“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 celestical 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 entirity, the one who bestows bliss, as he is forever auspicious, he the prosporous highest of divine my homage ”

Kṛṣṇa Yajur Vedā 4.5

Ok, dose Sukla Yajur Veda comply with the above?

How can one offer oblations to the Lord who encompasses all? What can one offer to Him that is not His? These Svāhākāra (oblations) in the form of Gaveduka were offered in the Northern region of the Agnihotram (fire-altar) because this is the region of Rudra (hence the title dakṣiṇin marutāṃ) RV5.60, and so a Gaveduka plant grew at that palace, and Prajāpati said: “we satisficed him with his own share with his own essence”. Upon meditation, the highest form of immortality is bestowed. This immortality is beyond prāṇas and beyond physicality. Thus concludes the Śatarudrīya Yajñá where Prajāpati says “this immortality the highest in this whole Creation”. This highest immortality is ṛtāvṛdha: the supreme form of truth. Sukla Yajur Vājasaneyi Saṃhitā (White Yajur) belonging to 16th Kanda

Ok, dose Atharvana Veda comply with the above?

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

Finally, dose the Itihasa comply with the above?

Thou art the beginning and thou art the end of the Vedas, thou art the Gāyatri and thou art OM. Thou art the fire upon which the sacrificial butter/ghee is poured. Thou art he who pours the ghee. Thou art he in honor of whom the ghee is poured, thou art the butter itself that is poured. Thou art those section of Brahmanas that are called Trisuparna, thou art all the Vedas, thou art the section called Śatarudrīya in the Yajushes/Yajur. Thou art holiest of holies, auspicious of auspicious things. Thou animatest the inanimate body. Thou art the Chit that dwell in the human form. Mahābhāratam Moksha Dharma Parva Section 285

------ INQUISIT QUESTION-------- Is there another entity other than RUDRA from which Rudra can be born:

Śrī Rudram and Śatarudriya present the totality of Rudra’s omnipresence (which we will explore here) – especially Taittirīya Saṃhitā 1.8.6, which says “एक एव रुद्र न द्वितीयाय तस्थुर्” meaning “There is only One, Rudra without a second”. Hence, Rudra cannot be confined to a group or a polar entity. Rudra is the UNMANIFEST RAW concept from which anything and everything manifests, yet that manifestation is neither separate nor an independent entity. Hence, Rig Veda 5.58/7.46 calls him सव-धाव्ने = self-reliant and सवराजः = self-governing. This, in turn, gave a foundation to the Svetasvatara Upaniṣhad (one among the 18 primary Upaniṣhads) and also the later Atharvashiras Upaniṣhad (minor Upaniṣhad).

एको हि रुद्रो न द्वितीयाय तस्थुर्य इमांल्लोकानीशत ईशनीभिः। प्रत्यङ्जनांस्तिष्ठति सञ्चुकोचान्तकाले संसृज्य विश्वा भुवनानि गोपाः॥ There is (हि) The One (एको ) Rudrā (रुद्रो) and none (न) other than He, none can make Him second (द्विती) in being (याय) that is in existence (तस्थु:र्य) among the worlds( इमां:ल्लोका), He is the authority (ईशते) by His own authority (ईशनीभिः)| In all worlds/dimensions (भुवनानि) is His convolution and projection and guardians (संसृज् + ज्य + गोपाः) in entirety (विश्वा), He is established (तिष्ठति) in all beings (हे जनाः) as the indweller (प्रत्यङ्); and all beings (भूत्वा), at the time of final dissolution (अन्त:काले), become/withdraw into Him (सञ्चुकोच)

Svetasvatara Upaniṣhad 3.2

SOURCE: LINK

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Mahadeva (Shiva) is Brahman

Mahadeva is eternal Brahman.

Mahabharata Anusasana Parva Section XVII

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That show seems to contain a misconception. A crucial misconception actually, which they believe is true.

In the video, I hear 'boy Shiva' call His 'mother' Anasuya.

It seems that the show's producers, upon being tasked to find if Shiva had parents, stumbled upon Durvasa. Yes, it is true that Durvasa is an incarnation of Shiva, but he is called an 'ansh-avatarah.' Ansh-avataras are avatars that, after their purpose has been completed, do not depart from Earth, but stay on Earth and remain to help it. A good example of an ansh-avatarah is Vishnu's avatar, Parshurama of Bhrigu's race. After slaying the Kshastriyas 21 times, Parshurama stayed as an ascetic and Guru and did not reunite with Vishnu.


Sri Durvasa was an ancient sage born to Atri and his wife Anasuya, who was a Rishi. Sri Durvasa became an ascetic himself who wanted to help the world become disciplined.

According to the Shiva Purana, Shatrudra Samhita, Chapter 19, Verses 20-27; Durvasa was himself Shiva's incarnation.

  1. तस्य वचनं श्रुत्वा ते त्रयः देवताः प्रत्युवाच “यत् कृतं त्वया कल्पितं तदनुरूपं महामुने ।
  2. वयं त्रयः महाप्रभो वरदातृषु समप्रमुखाः। अतोऽस्माकं भागोत्पन्नाः त्रयः पुत्राः ते प्रजास्यन्ति ।
  3. मातापितृकीर्तिवर्धना लोके ख्याताः भविष्यन्ति” । इत्युक्त्वा त्रयो देवताः प्रयाययुः प्रहर्षिताः । 23.अनसूयासहितः स मुनिः वरं प्राप्य हर्षेण स्वाश्रमम् । स हृष्टो मुने परब्रह्मानन्दमनुभवत् । 24.अथ ब्रह्मविष्णुः शिवः प्रहृष्टाः क्रीडाविदः प्रहृष्टाः स्वपत्न्यावतारं गृहीतवन्तः । 25.अनसूयायां ब्रह्माङ्गो जज्ञे चन्द्रमहर्षेः । क्षिप्तः सागरे देवैः स एव तस्मात् निर्गन्तुं शक्नोति स्म। 26.अत्रिपत्न्या विष्णोर्भागो जज्ञे दत्ता येन महात्यागमार्गः विस्तारितः । 27.उत्तमगुणप्रचारकः दुर्वासोत्तममुनिपुङ्गवः शिवस्याऽत्रिपत्न्या जातः ।
  1. tasya vacanaṃ śrutvā te trayaḥ devatāḥ pratyuvāca “yat kṛtaṃ tvayā kalpitaṃ tadanurūpaṃ mahāmune ।
  2. vayaṃ trayaḥ mahāprabho varadātṛṣu samapramukhāḥ। ato'smākaṃ bhāgotpannāḥ trayaḥ putrāḥ te prajāsyanti ।
  3. mātāpitṛkīrtivardhanā loke khyātāḥ bhaviṣyanti” । ityuktvā trayo devatāḥ prayāyayuḥ praharṣitāḥ । 23.anasūyāsahitaḥ sa muniḥ varaṃ prāpya harṣeṇa svāśramam । sa hṛṣṭo mune parabrahmānandamanubhavat । ।। 24.atha brahmaviṣṇuḥ śivaḥ prahṛṣṭāḥ krīḍāvidaḥ prahṛṣṭāḥ svapatnyāvatāraṃ gṛhītavantaḥ । 25.anasūyāyāṃ brahmāṅgo jajñe candramaharṣeḥ । kṣiptaḥ sāgare devaiḥ sa eva tasmāt nirgantuṃ śaknoti sma।
    26.atripatnyā viṣṇorbhāgo jajñe dattā yena mahātyāgamārgaḥ vistāritaḥ ।
    27.uttamaguṇapracārakaḥ durvāsottamamunipurgavaḥ śivasyā'tripatnyā jātaḥ ।
  1. On hearing his words, the three deities replied “O great sage, what has occurred is in accordance with what you have conceived.
  2. We three are great lords and equally leading among the granters of boons. Hence three sons originating from our parts will be born to you.
  3. They will be known in the world as enhancers of their parent’s reputation.” After saying this, the three deities returned to their abodes joyously.
  4. After securing the boon, the sage joyously returned to his hermitage accompanied by Anasūyā. O sage, he was delighted and he experienced the bliss of the supreme Brahman.

24. Then Brahma, Viṣṇu and Śiva, the delighted exponents of different kinds of sports, took their incarnations as the sons of his wife. 25. The part of Brahmā was born as the moon in Anasūyā from the great sage. Hurled by the gods into the ocean he alone could come out of it.

  1. O sage, the part of Viṣṇu was born of that lady, wife of Atri, as Datta by whom the great path of renunciation was expanded. 27. The part of Śiva was born of that wife of Atri as the excellent and leading sage Durvāsas who propagated excellent virtue.

Thus by this, we find out that after Atri's penance of 100 years: Brahma is born as Chandradeva, Vishnu as born as the divine Guru Dattatreya, and Shiva is born as Durvasa.

Durvasa is famously known for his curse to Indra and the gods, causing the Samudra Manthan.

दुर्वासः शङ्करस्य (शिवस्य) भागः पृथिव्यां भ्रमति स्म; दृष्ट्वा वायु अप्सरा हस्ते स्वर्गवृक्षेभ्यः हृता पुष्पमाला यस्याः सुगन्धः सर्वत्र वने प्रसृतः तस्याः छायायाः अधः निवसतां सर्वान् मोहितं करोति स्म। स मुनिस्तदा धर्मभ्रान्तः तां मालाम् दृष्ट्वा ललितां पूर्णाक्ष्या अप्सरायाम् आग्रहं कृतवान्, सा तम् आदरपूर्वकं प्रणम्य तत्क्षणमेव तस्मै उपस्थापयत्। सः एकः उन्मत्तः इव भ्रूभङ्गे चपलं स्थापयित्वा एवं अलङ्कृतः पुनः स्वमार्गं प्रारब्धवान्; यदा सः (इन्द्रः) शचीपतिं त्रिभुवनशासकं क्रुद्धं गजं ऐरावतं उपविष्टं देवैः उपसृतं उपसर्पन्तं दृष्टवान्। वाक्ययुक्तः मुनिः शिरसा पुष्पमालाम् आदाय, यस्याः मध्ये भृङ्गाः अम्ब्रोसिया सङ्गृहीतवन्तः, तां देवराजं प्रति क्षिप्तवान्, यः तत् गृहीतवान्, तत् च ऐरावटस्य भ्रूभङ्गे लम्बितवान्, यत्र सा जाह्नवी नदी इव भासते स्म कैलासस्य पर्वतशिखरस्य कृष्णे स्फुरन्तम् | मद्येन मन्दलोचनः गन्धाकृष्टः स गजः मालाम् कण्डेन गृहीत्वा पृथिव्यां निक्षिप्तवान् । स मुनिपुङ्गवः दुर्वाससः अस्य दानस्य अनादरपूर्वकं व्यवहारं कृत्वा अत्यन्तं क्रुद्धः अभवत्, एवं क्रुद्धः अमृतानां सार्वभौमम् अब्रवीत्- "शक्तिमद्येन प्रफुल्लितः वासवः आत्मनः नीचः, त्वं मूर्खः असि न आदरयितुम् माला मया त्वां समर्पयामि या सौभाग्यनिलयम् ॥श्री॥ अथ मूढ, यस्मात् त्वया मया दत्तं माला न अनन्तं मूल्यं कृतं, तव त्रिषु लोकेषु सार्वभौमत्वं विध्वस्तं भविष्यति, त्वं मां शक्रं ब्राह्मणान्तरेण भ्रमसि, अतः तव दम्भेन मया अनादरः प्राप्तः, किन्तुयथा त्वया मया दत्तं माला भूमौ निक्षिप्तम्, तथैव तव विश्वस्य आधिपत्यं विनष्टं भविष्यति।यस्य क्रोधः सर्वसृष्टैः भयभीतः, देवराज, मया अपि, त्वया अपराधितः तव अतिरेकाणिगर्व। स्वगजात् त्वरितम् अवतरन् महेन्द्रः अपापदुर्वासान् प्रसादयितुं प्रयत्नम् अकरोत् - किन्तु सहस्राक्षाणां निमित्तप्रणतानां च मुनिः प्रत्युवाच "न अहं दयालुहृदयः न क्षमा मम स्वभावसौहृदः । अन्ये मुनिः भवेयुः" इति क्षीणत्वं तु विद्धि शक्र दुर्वासांसि त्वं वृथा गौतमादिभिरभिमानी कृतो हि विद्धि मामिन्द्र दुर्वाससत्वं स्वभावं विदुषं परं त्वं वशिष्ठादिभिः चाटुकृतः ॥ कोमलहृदयाः सन्तो येषां उच्चैः स्तुतिभिः (लावे त्वां तादृशं दम्भं कृतवान्, यत् त्वं मां अपमानितवान्। किन्तु विश्वे कोऽस्ति यः मम मुखं द्रष्टुं शक्नोति, भ्रूभङ्गैः कृष्णं, मम प्रज्वलितकेशैः परितः, न वेपते? किम् वाचा आवश्यकता? अहं न क्षमिष्यामि, यत् किमपि विनयस्य आभासं त्वं धारयसि।

durvāsaḥ śankarasya (śivasya) bhāgaḥ pṛthivyāṃ bhramati sma; dṛṣṭvā vāyu apsarā haste svargavṛkṣebhyaḥ hṛtā puṣpamālā yasyāḥ sugandhaḥ sarvatra vane prasṛtaḥ tasyāḥ chāyāyāḥ adhaḥ nivasatāṃ sarvān mohitaṃ karoti sma। sa munistadā dharmabhrāntaḥ tāṃ mālām dṛṣṭvā lalitāṃ pūrṇākṣyā apsarāyām āgrahaṃ kṛtavān, sā tam ādarapūrvakaṃ praṇamya tatkṣaṇameva tasmai upasthāpayat। saḥ ekaḥ unmattaḥ iva bhrūbhange capalaṃ sthāpayitvā evaṃ alahkṛtaḥ punaḥ svamārgaṃ prārabdhavān; yadā saḥ (indraḥ) śacīpatiṃ tribhuvanaśāsakaṃ kruddhaṃ gajaṃ airāvataṃ upaviṣṭaṃ devaiḥ upasṛtaṃ upasarpantaṃ dṛṣṭavān। vākyayuktaḥ muniḥ śirasā puṣpamālām ādāya, yasyāḥ madhye bhṛigāḥ ambrosiyā sangṛhītavantaḥ, tāṃ devarājaṃ prati kṣiptavān, yaḥ tat gṛhītavān, tat ca airāvaṭasya bhrūbhange lambitavān, yatra sā jāhnavī nadī iva bhāsate sma kailāsasya parvataśikharasya kṛṣṇe sphurantam | madyena mandalocanaḥ gandhākṛṣṭaḥ sa gajaḥ mālām kaṇḍena gṛhītvā pṛthivyāṃ nikṣiptavān । sa munipusgavaḥ durvāsasaḥ asya dānasya anādarapūrvakaṃ vyavahāraṃ kṛtvā atyantaṃ kruddhaḥ abhavat, evaṃ kruddhaḥ amṛtānāṃ sārvabhaumam abravīt- "śaktimadyena praphullitaḥ vāsavaḥ ātmanaḥ nīcaḥ, tvaṃ mūrkhaḥ asi na ādarayitum mālā mayā tvāṃ samarpayāmi yā saubhāgyanilayam ॥śrī॥ atha mūḍha, yasmāt tvayā mayā dattaṃ mālā na anantaṃ mūlyaṃ kṛtaṃ, tava triṣu lokeṣu sārvabhaumatvaṃ vidhvastaṃ bhaviṣyati, tvaṃ māṃ śakraṃ brāhmaṇāntareṇa bhramasi, ataḥ tava dambhena mayā anādaraḥ prāptaḥ, kintu in yathā tvayā mayā dattaṃ mālā bhūmau nikṣiptam, tathaiva tava viśvasya ādhipatyaṃ vinaṣṭaṃ bhaviṣyati।yasya krodhaḥ sarvasṛṣṭaiḥ bhayabhītaḥ, devarāja, mayā api, tvayā aparādhitaḥ tava atirekāṇi sive garva।"

svagajāt tvaritam avataran mahendraḥ apāpadurvāsān prasādayituṃ prayatnam akarot - kintu sahasrākṣāṇāṃ nimittapraṇatānāṃ ca muniḥ pratyuvāca "na ahaṃ dayāluhṛdayaḥ na kṣamā mama svabhāvasauhṛdaḥ । anye muniḥ bhaveyuḥ" iti kṣīṇatvaṃ tu viddhi śakra durvāsāṃsi tvaṃ vṛthā gautamādibhirabhimānī kṛto hi viddhi māmindra durvāsasatvaṃ svabhāvaṃ viduṣaṃ paraṃ tvaṃ vaśiṣṭhādibhiḥ cāṭukṛtaḥ ॥ komalahṛdayāḥ santo yeṣāṃ uccaiḥ stutibhiḥ (lāve tvāṃ tādṛśaṃ dambhaṃ kṛtavān, yat tvaṃ māṃ apamānitavān। kintu viśve ko'sti yaḥ mama mukhaṃ draṣṭuṃ śaknoti, bhrūbhahgaiḥ kṛṣṇaṃ, mama prajvalitakeśaiḥ paritaḥ, na vepate? kim vācā āvaśyakatā? ahaṃ na kṣamiṣyāmi, yat kimapi vinayasya ābhāsaṃ tvaṃ dhārayasi।"

Durvásas, a portion of Śankara (Śiva), was wandering over the earth; when be beheld, in the hands of a nymph of air, a garland of flowers culled from the trees of heaven, the fragrant odour of which spread throughout the forest, and enraptured all who dwelt beneath its shade. The sage, who was then possessed by religious phrensy, when he beheld that garland, demanded it of the graceful and full-eyed nymph, who, bowing to him reverentially, immediately presented it to him. He, as one frantic, placed the chaplet upon his brow, and thus decorated resumed his path; when he beheld (Indra) the husband of Śachí, the ruler of the three worlds, approach, seated on his infuriated elephant Airávata, and attended by the gods. The phrensied sage, taking from his head the garland of flowers, amidst which the bees collected ambrosia, threw it to the king of the gods, who caught it, and suspended it on the brow of Airávata, where it shone like the river Jáhnaví, glittering on the dark summit of the mountain Kailása. The elephant, whose eyes were dim with inebriety, and attracted by the smell, took hold of the garland with his trunk, and cast it on the earth. That chief of sages, Durvásas, was highly incensed at this disrespectful treatment of his gift, and thus angrily addressed the sovereign of the immortals: "Inflated with the intoxication of power, Vásava, vile of spirit, thou art an idiot not to respect the garland I presented to thee, which was the dwelling of Fortune (Śrí). Thou hast not acknowledged it as a largess; thou hast not bowed thyself before me; thou hast not placed the wreath upon thy head, with thy countenance expanding with delight. Now, fool, for that thou hast not infinitely prized the garland that I gave thee, thy sovereignty over the three worlds shall be subverted. Thou confoundest me, Śakra, with other Brahmans, and hence I have suffered disrespect from thy arrogance: but in like manner as thou hast cast the garland I gave thee down on the ground, so shall thy dominion over the universe be whelmed in ruin. Thou hast offended one whose wrath is dreaded by all created things, king of the gods, even me, by thine excessive pride." Descending hastily from his elephant, Mahendra endeavoured to appease the sinless Durvásas: but to the excuses and prostrations of the thousand-eyed, the Muni answered, "I am not of a compassionate heart, nor is forgiveness congenial to my nature. Other Munis may relent; but know me, Śakra, to be Durvásas. Thou hast in vain been rendered insolent by Gautama and others; for know me, Indra, to be Durvásas, whose nature is a stranger to remorse. Thou hast been flattered by Vaśisht́ha and other tender-hearted saints, whose loud praises (lave made thee so arrogant, that thou hast insulted me. But who is there in the universe that can behold my countenance, dark with frowns, and surrounded by my blazing hair, and not tremble? What need of words? I will not forgive, whatever semblance of humility thou mayest assume."


This can only be said once. Shiva was never born. He has no beginning and He has no end. Even at the end of time, He still rules. This applies to Brahma and Vishnu too. Once the universe destroys, Brahma will create a new one, and Vishnu will preserve it. The Tridev have no beginning, and only their incarnations were ever born.

Consider Vishnu, Brahma, and Mahesh to be a circle. Infinite. Without birth and without death. No beginning and no end.

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