Three Saviors of Traditional Zoroastrianism.

Zoroastrianism, one of the world’s oldest continuously practiced religions, presents a rich eschatological vision that distinguishes it among ancient faiths. Central to this vision are the three saviors, collectively referred to as the Saoshyants, who emerge at critical junctures to guide humanity toward the ultimate triumph of good over evil. Rooted in the teachings of the prophet Zarathustra and elaborated in the Avesta and later Middle Persian (Pahlavi) texts, these messianic figures embody hope, renewal, and the fulfillment of Ahura Mazda’s divine plan. Unlike singular savior figures in other traditions, Zoroastrianism’s trio reflects a progressive unfolding of salvation across millennia, culminating in the final renovation of the world (Frashokereti). This text reveals the identities, roles, and significance of the three Saoshyants—Ukhshyatereta, Ukhshyatnemah, and Astvat-ereta—in detail, exploring their origins, missions, and enduring impact on Zoroastrian theology.

Eschatological Context: The Cosmic Struggle and Renewal

To understand the Saoshyants, one must first grasp Zoroastrianism’s dualistic cosmology and eschatology. The faith posits a universe created by Ahura Mazda, the Wise Lord, who is opposed by Angra Mainyu (Ahriman), the destructive spirit of evil. This conflict spans 12,000 years, divided into four 3,000-year epochs. The first three epochs involve creation, the mixing of good and evil, and humanity’s struggle, respectively. The final epoch heralds the Saoshyants’ arrival, culminating in Frashokereti—the “making wonderful”—when evil is eradicated, the dead are resurrected, and the world is restored to perfection.

The term “Saoshyant” derives from the Avestan root sau- (“to benefit” or “to save”), meaning “one who brings benefit.” While early texts like the Gathas use “Saoshyant” broadly to describe Zarathustra and his followers as agents of righteousness, later traditions—particularly in the Yashts and Pahlavi works like the Bundahishn and Zand-i Vohuman Yasht—specify three distinct saviors born from Zarathustra’s lineage. Each arises at the end of a millennium within the final 3,000-year cycle, advancing humanity toward the ultimate renewal. Their births, tied to miraculous preservation of Zarathustra’s seed, underscore their divine appointment and connection to the prophet’s mission.

The First Savior: Ukhshyatereta

The first of the three Saoshyants is Ukhshyatereta, whose name translates to “He Who Makes Righteousness Grow.” He emerges at the end of the first millennium of the final epoch, approximately 9,000 years into the 12,000-year cosmic timeline. His appearance marks the beginning of the active phase of salvation, setting the stage for the subsequent saviors.

• Origin and Birth: Ukhshyatereta’s birth is a miracle rooted in Zoroastrian legend. According to the Bundahishn, Zarathustra’s seed was divinely preserved after his death, entrusted to the angel Neryosang and deposited in Lake Kansaoya (or Hamun), a sacred body of water guarded by 99,999 fravashis (guardian spirits). At the appointed time, a virgin named Vispataurvi bathes in the lake, becomes impregnated by this seed, and gives birth to Ukhshyatereta. This immaculate conception parallels Zarathustra’s own divine calling, reinforcing the savior’s legitimacy as his spiritual heir.
• Mission and Role: Ukhshyatereta’s task is to initiate the restoration of righteousness (Asha) in a world increasingly corrupted by Angra Mainyu’s influence. The Pahlavi texts describe him as a teacher and reformer, guiding humanity to realign with Ahura Mazda’s order. He combats falsehood (Druj), strengthens the faithful, and prepares the ground for the next savior. His era is marked by a resurgence of ethical living, as people recommit to the triad of good thoughts, words, and deeds. While specific deeds are not detailed in surviving texts, his name suggests he fosters spiritual and moral growth, countering the decay of the preceding age.
• Significance: As the first Saoshyant, Ukhshyatereta serves as a harbinger, signaling the beginning of the end times. His role is foundational, laying the ethical and spiritual groundwork for the more dramatic interventions of his successors. In a sense, he mirrors Zarathustra’s original mission, adapting it to a world further along in the cosmic struggle. His millennium is a time of renewal, offering humanity a chance to turn back from chaos before the final reckoning.

The Second Savior: Ukhshyatnemah

The second savior, Ukhshyatnemah, meaning “He Who Makes Devotion Grow,” appears at the end of the second millennium of the final epoch, around the 10,000-year mark. Building on Ukhshyatereta’s efforts, he deepens humanity’s spiritual commitment, preparing them for the climactic events to come.

• Origin and Birth: Like his predecessor, Ukhshyatnemah is born from Zarathustra’s preserved seed in Lake Kansaoya. Another virgin, often unnamed in texts but sometimes linked to the same lineage as Vispataurvi, bathes in the lake and conceives him through divine intervention. The repetition of this miraculous birth underscores the sacred continuity of Zarathustra’s legacy, with each savior emerging as a direct extension of his prophetic power. The involvement of celestial guardians like Anahita, the yazata of waters, highlights the divine orchestration of these events.
• Mission and Role: Ukhshyatnemah’s mission centers on strengthening devotion (Spenta Armaiti), one of the Amesha Spentas, or divine attributes of Ahura Mazda. He inspires a deeper connection to the divine, encouraging rituals, prayers, and acts of piety that fortify the faithful against Angra Mainyu’s assaults. The Pahlavi texts suggest his era sees an intensification of the cosmic battle, with evil forces growing bolder as the end nears. Ukhshyatnemah counters this by rallying humanity to collective worship and resilience, ensuring they remain steadfast. His leadership may include miraculous acts—though specifics are sparse—reinforcing his status as a divine emissary.
• Significance: Ukhshyatnemah bridges the preparatory work of Ukhshyatereta and the final victory of the third Saoshyant. His focus on devotion reflects Zoroastrianism’s emphasis on human agency: salvation requires active participation, not passive waiting. His millennium heightens spiritual awareness, uniting the faithful in purpose and fortitude as the world approaches its ultimate transformation. He embodies the faith’s call to perseverance, ensuring that righteousness endures amid escalating challenges.

The Third Savior: Astvat-ereta

The third and most prominent Saoshyant is Astvat-ereta, meaning “He Who Embodies Righteousness” or “He Who Makes the Corporeal Righteous.” Often simply called the Saoshyant in later texts, he arrives at the end of the final millennium, around the 12,000-year mark, to enact Frashokereti and complete the cosmic plan.

• Origin and Birth: Astvat-ereta’s birth follows the same miraculous pattern: a virgin, identified as Eredatfedhri (“She Who Brings Victory”) in the Denkard, conceives him by bathing in Lake Kansaoya, where Zarathustra’s seed remains preserved. His mother, supported by her father Sam and the community, raises him in a world ripe for renewal. The involvement of 99,999 fravashis and yazatas like Sraosha (Obedience) during his birth signals his unparalleled significance. Astvat-ereta is the culmination of Zarathustra’s lineage, born to fulfill the prophet’s ultimate vision.
• Mission and Role: Astvat-ereta’s mission is the most transformative. He leads the final battle against Angra Mainyu, orchestrating the defeat of evil and the purification of the world. The Bundahishn describes him raising the dead—both righteous and wicked—for a final judgment, where souls cross the Chinvat Bridge anew. With the aid of a molten metal flood, symbolizing purification (not punishment), he cleanses creation, eradicating sin and corruption. This fiery renewal, overseen by Ahura Mazda, results in a perfected earth where immortality reigns, and humanity lives in harmony with the divine. Astvat-ereta collaborates with celestial beings, including the Amesha Spentas, and is sometimes depicted wielding a weapon forged by the yazata Kavi Vishtaspa, linking him to Zarathustra’s royal patron.
• Significance: Astvat-ereta is the pinnacle of Zoroastrian eschatology, embodying Asha in its fullest form. His victory fulfills the faith’s promise of cosmic justice, where free will’s consequences are realized, and good triumphs definitively. His era transcends the preparatory roles of his predecessors, achieving the eternal state foreshadowed in the Gathas. As the final Saoshyant, he represents hope incarnate, offering believers a vision of a world free from suffering and chaos—a powerful motivator for righteous living in the present.

Theological and Cultural Implications

The three Saoshyants enrich Zoroastrianism’s theology by distributing salvation across time, reflecting a progressive rather than instantaneous redemption. This structure aligns with the faith’s emphasis on human responsibility: each savior’s era invites active participation in the divine plan, reinforcing the ethical triad of good thoughts, words, and deeds. Their miraculous births link them to Zarathustra, affirming his enduring role as the faith’s founder and first Saoshyant in a broader sense.

Culturally, the Saoshyants influenced neighboring traditions. Their messianic model—especially Astvat-ereta’s final judgment and renewal—parallels concepts in Judaism, Christianity, and Islam, likely transmitted during Persia’s interactions with these faiths under the Achaemenid and Sassanian empires. The Magi, possibly Zoroastrian priests, visiting the infant Jesus in Christian narratives hint at this cross-pollination.

In modern Zoroastrianism, with communities in India, Iran, and the diaspora numbering fewer than 200,000, the Saoshyants remain a source of spiritual inspiration. Their symbolic presence encourages adherents to embody their virtues—growth, devotion, and righteousness—in daily life, sustaining hope amid challenges like population decline and secularization.

Conclusion

The three Saoshyants—Ukhshyatereta, Ukhshyatnemah, and Astvat-ereta—form a triad of salvation in Zoroastrianism, each building toward the ultimate renewal of Frashokereti. From Ukhshyatereta’s nurturing of righteousness to Ukhshyatnemah’s fostering of devotion, and finally Astvat-ereta’s victorious purification, they encapsulate the faith’s dynamic vision of human and cosmic destiny. Rooted in Zarathustra’s legacy and elaborated across centuries of scripture, these saviors offer not just a promise of future redemption but a call to action in the present. For Zoroastrians, they are beacons of hope, illuminating the path to a world where Ahura Mazda’s light reigns supreme, a testament to the enduring power of this ancient faith.