Is Shiva ji human? When and to whom was Shiva ji was born?


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


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