Concerning the future Savior (Saöshyánt) and Saviors of Zoroastrianism or Mazd-Yasna we read in the gathic Vársht-mánßar book:

I have created the agent of the renewal of the worlds (farsh-gard kardár), the compeller of virtue, excellence; the Saöshyánt of whom mortals say that he will not come, and (yet) he will come for the virtuous and the good, with that glory which will become all illumination (röshaní,) light. (See Vársht-mánßar commentary on Yasna 33.1 2nd rhymed verse line.)

(9) About the godly power (khüdáyí) of Ahúr-mazd and the prize of good tidings (mízd) given at the portal/bridge (pühl) to the other worlds; which will be in the brilliant ages of the bringer of advantage, superiority and success, the destroyer of evil; the Saöshyánt. (Saöshyánt is translated as Süd-aömand here, as one who brings advantage, superiority and success. See Vársht-mánßar commentary on Yasna 45.9, 5th rhymed verse line).

(4) About the triumph of the adorable Gd (pírözí í yazdán) over the demonic powers in the final ages (of the world). (5) Firstly, that when, owing to the deliverance (bükhtagí ) of mortals from the hellish existence (dush ahü,) they praise/laud the Religion of Mazda-worship; (and) that when Zarathúshtrá the Spitaman, of venerated higher soul (yashtö fravar,) came to the peaceful, calm (rám) philosopher-king Vishtáspa. (6) Secondly, (that) when might and triumph (amavandí ud pírözgarí) of renewed godly power (nevag khüdáyí) are perpetually united with the Vision/Religion, and mortals, on that account, return to the beautiful Religion; and this occurs on the near approach of Aüshídar Zarathúshtrán (Aüshídar from the lineage, house of Zarathushtra,) when the brilliant, virtuous Chítrag-Miyanö (Peshö-tanü) arrives. (7) Thirdly, (that) when mortals, with beaming happiness (khürßandíh) praise, extol the Religion of the Mazda-worship, and this occurs during the advent of Aüshídar Máh Zarathúshtrán (Aüshídar Máh from the lineage, house of Zarathushtra.)

(8) Fourthly, that when everyone shall realize/put into work, the Religion of Mazda-worship with love and desire (kámag,) at that time arrives the bringer of advantage, superiority and success; the triumphant agent of the renewal of the creation, (süd-aömand pírözgar farshagard kardár) the savior Saöshyánt Zarathúshtrán (Saöshyánt who is from the lineage, house of Zarathushtra,)

This shall be the supreme and highest triumph of the adorable Gd, (sar-aömandí avar-tüm pirözí yazdán.) See Vársht-mánßar commentary on Yasna 47.1 entire.)

I should emphasize that Vársht-mánßar is one of the 7 gathic nasks or books/writings which provide the most ancient, accurate and reliable exegesis of the poetic gathas. Among the Gathic Nasks, Vársht-mánßar and Baghán (Compare with Slavic Bogú, GD) provide the most detailed, original Avestan commentary on the poetic gathas.

The word Saöshyánt appears in the following verses in the poetic gathas, both in plural (twice as Saöshyántánm) and as One Specific Person or Specific Office or Position, (3 times as Saöshyantö and 1 time as Saöshyánss/Saöshyánß):

The vision/power to see (daænáv) of the Saöshyánts, who through great workmanship (hú-karetá) and affection for excellence/virtue; create lush growth and lifting of the spirits, (urvákhshat.)

(See Yasna 34.13, 2nd rhymed verse line, the word appears as plural Saöshyántánm. The above passage is per Vársht-mánßar linked to yathá ahü vairyö, “the will to become like Gd or godlike” or the first 3 words of Yasna 27.13 and yathá-áish ithá vareshaitæ “to put into work/realize what is seen by the pristine eye/vision” of Yasna 33.1, first 3 words.)

Saöshyánt (who is) the bringer of much benefit, success and advantage; (who is) the master of wisdom, foresight (déñg,) (who is) the powerful lord (patöish) of the bright, auspicious religion/vision (speñtá daæná.)
(See Yasna 45.11, 5th rhymed verse line, the word appears as One Specific Person in the form of Saöshyantö.)

Wisdom Sayings/teachings (séñgháish) that will become effective (verezdáish literally “work” from verez;) due to the Saöshyánts power of spirit/mind, (khratavö.)

(See Yasna 43.3, 3rd rhymed verse line, the word appears as plural Saöshyántánm.)

So that the Saöshyánt may know/have wisdom of (vídyát,) how the awe-inspiring knowledge or realization (ashísh) shall be.

(See Yasna 48.9, 4th rhymed verse line, the word appears as One Specific Person in the form of Saöshyánss/Saöshyánß.)

Those indeed shall be the Saöshyánt of the lands, (dakhyú-nánm literally dominions)
Who shall have the delightful knowledge (khshnüm) of superb, awe-inspiring, spirit/mind (Vohü-Man,) and be in affection, kinship (ha-chá-veñtæ) with it.

(See Yasna 48.12, 1st and 2nd rhymed verse lines, the word appears as singular in the form of Saöshyantö, but denotes the office, position or quality of being a Saöshyánt.)

Through philosopher-king Vishtáspa, those who come from Zarathushtá Spitamán and Frshaóshtrá
Is established/founded the smooth, pleasant path (erezüsh pathö,) a path that through the gift of ahuric vision is presented to the Saöshyánt.

(See Yasna 53.2, 3rd and 4th rhymed verse lines, the word appears as singular in the form of Saöshyantö, but denotes the office or position of Saöshyánt, since it has been translated as süd-hömándánö (bringers of advantage and good fortune) and vehánö (wonderful ones) in the ancient Pahlavi commentary. The ancient commentary also adds that the especially smooth path is the path to the realms beyond.)

We also read in Farvardin Yasht. 129:
Whose name will be the Victorious Saöshyant because he will bring advantage and good fortune to the whole material world….

We also read in the beautiful Zám-yaad Yasht 89-90 or the hymn to the earth, homeland:

The Victorious Saöshyant and his helpers, shall restore the world, which will (thenceforth) never grow old and never die, never decaying and never rotting, ever living and ever increasing, becoming master of wish/desire,

When the dead will rise, when life and immortality will come, and the world will be restored as is the desire/wish;
The creation of the Bright, Auspicious Spirit will grow deathless, and the Drüj (delusion) of death and decay shall perish.

The poetic gathas clearly talk of both a specific individual as Saöshyant and the exalted position of Saöshyant-ship. They admonish us to become like Saöshyant or the ultimate god-man who sets the new age of eternal progress and a fresh new creation into motion.

Yet, Mr Ali akbar Jafarey like few other pseudo intellectuals before him, purport that all this is non-gathic. In fact, the gathic account of the Saöshyant is in perfect agreement with the account of Saöshyant in the Yashts.

The poetic gathas talk of a specific Saöshyant and the exalted position of Saöshyant-ship and Saöshyants. The 3rd rhymed verse line of Yasna 53.2 refers clearly to the idea that the future Saöshyants will be from the house, lineage of Zarathushtra himself.

Mr Ali akbar Jafarey’s reading of the gathic original is a far-fetched personal interpretation that can neither be substantiated by the text of the gathic original poetry nor by the most ancient Avestan exegesis of the gathas.

The problem with Mr. Jafarey’s position is simply that he has built his entire belief system on a grandiose conspiracy theory. According to his conspiracy theory, all the so called later Avestan or Pahlavi literature deviated from the original gathas. And what is his proof? ABSOLUTELY NONE, other than his far-fetched reading of the gathic original poetry.

While there is ample evidence in Islamic history concerning a grandiose conspiracy after the death of Prophet Mohammad, there is NO such trace in the Zoroastrian history whatsoever. Not long after the death of the Prophet Mohammad his grandchild was brutally slaughtered and murdered in Kerbala. His former opponents took all the positions of power from Prophet Mohammad’s inner-circle and close family. But the entire Zoroastrian lore is absent from any such conspiracy account against the Aryan Prophet or his heirs.

In fact, almost EVERYTHING that Mr Ali akbar Jafarey sees as a conspiracy or return to the cult of old Vedic gods are entirely absent in the Pre- Zoroastrian Vedic religion and are UNIQUE to the poetic gathas. What Mr Jafarey labels as non gathic are the very gathic ideas that have so greatly influenced other religions.

Yet, many Iranian Zoroastrians have MINDLESSLY embraced his empty talk without slightest objective debate or inquisitiveness, just because it sounds intellectual.

The truth is that the poetic gathas teach the belief in future Saöshyants. The Aryan Prophet also teaches that to believe in Saöshyant is to become like Saöshyant, a god man that makes the creation fresh and new and unleashes the divine in nature and man.

The triple evolutionary ages of the coming Saöshyants will overcome the limitations of mortal humanity. The god nature in man and nature will be uncovered. The triumph of the spirit/mind will become complete and a new age of eternal progress and god-men will begin.

ardeshir