Saoshyant is a figure of
Zoroastrian eschatologywho brings about the final renovation of the world. The Avestan languagename literally means "one who brings benefit," and is also used as common noun.
Gathas, the most sacred hymns of Zoroastrianism and believed to have been composed by Zoroasterhimself, the term is used to refer to the prophet's own mission and to his community of followers, who "bring benefit" to humanity. 'Saoshyant' may have been a term originally applied to Zoroaster himself (e.g. "Yasna" 46.3)harvnb|Boyce|1975|p=234.]
The common noun, which also appears in the Younger Avesta (e.g. "Yasna" 61.5 ), is also used as a generic to denote religious leaders and another common noun "
airyaman" "member of community" is an epithet of these "saoshyants". In contrast, the standing epithet of the saviour figure(s) is '"astvat-"ә"r"ә"ta" '"embodying righteousness,"harvnb|Boyce|1975|p=282.] which has "arta/ asha" "Truth" as an element of the name.harvnb|Dhalla|1938|p=165.] These saviours are those who follow Ahura Mazda's teaching "with acts inspired by asha" ("Yasna" 48.12).
'Saoshyant' appears as a proper name in the Younger Avesta,harvnb|Dhalla|1938|p=108.] explicitly so in "Yasht" 13.129 where it is used in the singular and where 'Astvat-ereta' is also invoked as an alternate name of 'Saoshyant'. The singular also appears in "Yasna" 59.1 where
Verethragnais said to be Saoshyant's weapon in overcoming resistance. A plural form appears for instance in "Yasht" 17.1 where Ashi-- the divinity of "recompense" -- is described to give the Saoshyants the power of "making wonderful" ("frasho.kereti").
Already alluded to in scripture (e.g. Yasht 19.92), but only properly developed in the 9th-12th century texts of Zoroastrian tradition is the role of the Saoshyant during the final renovation. In these
Middle Persiantexts, the name is rendered as "Sōshans".
Zoroastrian tradition (already envisions three future saviours, one for the end of each 1,000-year period that comprise the last 3,000 years of the world. All three will be born of maidens, conceived while their mothers bathed in a lake that miraculously preserved the seed of the prophet Zoroaster himself. The first will be named Hushedar, the second Hushedarmah, and the third will be Saoshyant, who will lead humanity in the final battle against falsehood.
The story of the Saoshyant's conception and early life are described in "
Denkard" 7.10.15ff as follows: Thirty years before the decisive final battle , a maiden named Eredat-fedhri ("Victorious Helper") and whose nickname is "Body-maker" will enter a lake (in Yasht 19.92, this is "Lake Kansava"). Sitting in the water, the girl, who has "not associated with men" will receive "victorious knowledge." Her son, when born, will not know nourishment from his mother, his body will be sun-like, and the "royal glory" of Khwarenahwill be with him. Then, for the next 57 years he will subsist on only vegetables (17 years), then only water (30 years) and for then for the final 10 years only on "spiritual food."
The events of the final renovation are described in the "
Bundahishn" (30.1ff): In the final battle with evil, the "yazata"s Airyamanand Atarwill "melt the metal in the hills and mountains, and it will be upon the earth like a river" ( Bundahishn34.18), but the righteous (" ashavan") will not be harmed.
Ahura Mazdawill triumph, and his agent Saoshyant will resurrect the dead, whose bodies will be restored to eternal perfection, and whose souls will be cleansed and reunited with God. Time will then end, and truth/righteousness (" asha") and immortality will thereafter be everlasting.
*citation|last=Boyce|first=Mary|title=A History of Zoroastrianism, Vol. I|year=1975|publisher=Brill|location=Leiden/Köln
*citation|last=Dhalla|first=Maneckji Nusservanji|publisher=OUP|location=New York|year=1938| title=History of Zoroastrianism
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