Resurrection in the Zoroastrian Apocalyptic Tradition

Ramiyar P. Karanjia (May 2026)

Resurrection is an apocalyptic belief prominent in the traditions of Zoroastrianism, Judaism, Christianity and Islam. In Zoroastrian religion, which is based on the core theme of ‘good and evil’, the concept of resurrection plays a basic and important role. Issues like ‘life and death’ or ‘health and illness” are aspects of this original core theme.  Life and health represent good, whereas death and illness represents evil.  In this context, in Zoroastrianism, good ‘overcoming evil’ also amounts to ‘life overcoming death’.

The Zoroastrian apocalyptic beliefs of Ristāxez “rising of the dead” and Tan-e-pasen “future body” culminating into Frashokereti “fresh world” are not just a part of a tradition but they actually embody the spirit of the religion, and is in fact, an essential part of the religion. The idea of resurrection has been a part of the religion right from the very beginning.

The Avesta, including the Gathas, Yashts and Videvdāt have references to apocalyptic themes like eschatology, resurrection, soul and after life. They are discussed in greater detail in the Pahlavi texts.

Some writers erroneously surmise that the concept of resurrection was not originally a part of the Zoroastrian religion, and claim that it developed much later in Judaism or Christianity, and came into Zoroastrian religion during the Sasanian times.

For instance, Jan N. Bremmer states, “an interest in resurrection is clearly not attested in the Old Avesta and any eschatology seems to be individual. In fact, it is virtually certain that Zoroastrian belief in resurrection does not belong to its earlier stages.”[1]

Bremmer further states, “the first and only Avestan text which undeniably mentions resurrection is Yasht 19, a hymn of the young Avesta that presumably dates from the time of the Achaemenids (Quoting E. Pirart, Kayan Yasht, 1992, A. Hintze Der Zamyad Yasht, 1994, H, Humbach and P. Ichaporia, Zamyad Yasht, 1998).[2]

At one point Bremmer states “Why, though, would resurrection, mentioned only incidentally in the Old and Young Avesta, have suddenly risen to such prominence.”[3] The fact is that references to several apocalyptic happenings are mentioned throughout the Avesta. If the writer feels that these references are less, they need to consider and observe it in the light that much of Zoroastrian texts have been lost. So essential were these concepts, that while reciting the Pazand prayer (nirang) appended to Yasht 1, a Zoroastrian states that “I am doubtless about Ristāxez and Tan-e-pasen”, thus making these two Zoroastrian apocalyptic events an integral part of the Zoroastrian religion.

Further, Bremmer postulates that the “(Sasanian priest) leader Kirdir decided to beat the Christians on their own terrain and ‘upvalued’ the resurrection as mentioned in the Young Avesta.”[4] This seems a baseless hypothesis, and further theories are based on such postulations. This writer also mocks the tradition of recording Avesta on cowhides and states that “the tradition seems to have been created in order to explain the absence of a Persian holy book in contrast to those of the Jews, Christians and Manichaeans.”[5]

Another writer states that the concept of resurrection starts appearing in the Bible (Daniel 12.2) and was first observed among the Jews (1 Enoch 22-27), and the belief in resurrection started gaining ground in 1^st century BCE, and that the Avesta does not have a proper tradition about resurrection and have “only isolated eschatological traditions or allusions to ideas that may be interpreted in an apocalyptic framework”, further emphasising that,  “In fact, no coherent apocalyptic tradition can be restored from the Avesta that has come down to us.”[6] Such writers fail to notice that the Avestan apocalyptic tradition, is a core Zoroastrian theme of the Zoroastrian religion right from the oldest Avestan texts.

There are, though, a few writers who trace the idea of resurrection and the apocalyptic tradition to the teachings of Zarathushtra. Willhelm Bousset while talking about the emergence of resurrection in Judaism after Alexander’s conquest, admits that “resurrection itself was no original conception within Judaism, but rather an adaptation of Zoroastrian eschatology that transpired within the third-second centuries BCE. Here, internal developments may have provided fertile soil, yet the seed was from Persia.”[7] Echoing this, Mary Boyce states that “No great religious leader is known among the Jews of the second century who could similarly and independently have taken this doctrinal step.”[8]

Anders Hultgard believes that the apocalyptic eschatological traditions in the Pahlavi texts came down from “earlier periods.” He also states that the apocalyptic eschatological traditions are well integrated in the world view of Zoroastrianism and can be seen in the oldest Avestan texts like the Gathas.[9]

Vevaina refutes Bremmer’s claim that Yasht 19 is the “only young Avestan text to mention the resurrection….since FrW. 4.3 also contains a reference to the resurrection.” He also challenges Bremmer’s view that the passages in Yasht 19 “do not particularly thematise the rising of the dead” as he states that Bremmer fails to grasp the poetic style and nature of the Yashts. Vevaina concludes that Yasht 19 is another Avestan source that mentions resurrection.[10]

Vevaina once again draws attention to the Fragment Westergaard 4:1-3 which preserves a Young Avestan “commentary on the Old Avestan Airyaman”, where the divine being Airyaman plays a role in resurrection. This is pertinent because in Yasna 54, Airyaman grants a “future reward.” [11]

Thus, Vevaina disagrees with the hypotheses of writers like Jan Bremmer who attribute resurrection to Sasanid era as a late Zoroastrian thought that emerged in response to Christianity.

The understanding of the Avestan terms Saoshyant and astvat-ereta, mentioned several times in the Avesta, are central and pivotal to discuss the Zoroastrian concept of resurrection.

Astvat-ereta

Astvat-ereta, is one of the terms used as a name of the future prophet and last saviour who will bring in resurrection. Interpretations differ as to the literal meaning of the word astvat-ereta, but the literal meaning is very important, as on that rests the solution to the debate about the origins of the concept of resurrection and whether it was an integral part of Avesta tradition.

The word astvat-ereta is translated in the Avesta, literally, as “one who makes the bodily creatures rise up (lit)”, and is described as “another name of Saoshyant, one of the three prophets who will appear before the end of the world.”[12] At another place, the same writer also translates the word as “one who raises the body of bones.”[13]

Astvat, the first part of the compound word astvat-ereta, is an adjective which means “material, corporeal; lit. made of bones”, and the second word ereta is from the root ar- which here means “one who raises/erects”. Literally, the word astvat-ereta means “one who raises bones”

In an Avesta glossary[14] three related terms are translated as follows:  astem “bone”[15], astvant “having bones, corporeal, physical, osseous, material”,[16] Persian astomand, Skt. asthi-mat “having bones, material”[17].

Thus, it is established that astvat-ereta is mentioned in the Avesta as the name of a prophet who would be appearing at the end of the world and whose name literally means “one who raises bones.”

Astvat-ereta’s Fravashi is individually venerated thrice in the Fravardin Yasht.[18]  It is stated that he is also known by the name Saoshyant, since he will “benefit” the world. The literal meaning of the word saoshyant is “benefitting” from root su– “to benefit,” His role in the process of resurrection is clearly mentioned in the following words avatha astvat-ereto, yatha astvāo hã ushta-navāo, astvat aithye-janghem paiti-shtāt “thus, since bones will be given life, the bones (matter) will become non-destructive again.”[19] This indicates the main task of this prophet at the apocalyptic events of Ristāxez and Tan-e-pasen where he will raise up the dead and give them new bodies.

Astvat-ereta is also mentioned in the Zamyad Yasht, where he is described as the son of vispa-taurvi. He will emerge from the lake Kãsaya, from the victorious seed. The latter reference is to his birth as he is said to have been born from the seed of prophet Zarathushtra deposited in the lake for a future use. Thereafter there is a reference to his friends, that is, helpers.[20]

J.J. Modi describing astvat-ereta says, “He is called astvat-ereta because he will make rise the ast, that is the corporeal man. He is called Saoshyant because he delivers benefit to humanity. He will be born of the womb of a woman named Vispa-taurvairi (Y.19.92) the other name of the lady being eredat-fedhri (Yt. 13.142). She is called Vispa-taurvairi “destroyer of all” because her son, the Saoshyant will destroy all evil at the time of Ristākhez. The Saoshyant will come from the side of the Kãnsu Sea (Y.19.92). According to Vendidad 19. 5, the Saoshyant will come from the eastern side of the sea. At the time of Ristākhez, his 2 brothers and 6 helpers will help him. His two brothers are: 1. Ukhshyat-ereta or Hoshedar-Bāmi according to the Bundahishna, who will be born from the womb of Srutat-fedhri (Y.19.141), and 2. Ukhshyat-nemangh or Hoshedar-Māh according to the Bundahishna, who will be born from the womb of Vanghu-fedhri (Y.19.142). The Saoshyant himself will appear in Khvanirath Bāmi. Even in the Bundahishn the Khvaniras is stated as his birth place (Ch.11.6, p.21-8).”[21]

Mary Boyce gives an alternative meaning to the word astvat-ereta, and translates it as “embodying righteousness.”[22]  This translation, adopted by other western translators, is not only inconsistent with the context, but it also does not resonate with the task of the saviour, as illustrated in Fravardin Yasht 129, where it is clearly mentioned “He who is victorious Saoshyos by name, (his) name (is) Astvat ereta. (He is) thus (named) as Saoshyos, as he shall benefit the entire material world. (He is) thus (named) as Astvat ereta, as he shall make the material body living (again), thus as an in-destructible material body. To withstand evil from two-legged ones, to withstand harm to the righteous-workers.”

The word ereta can mean “exalted, righteous” as it is developed from the same Indo-Iranian root ar.  However, the word astvat cannot literally imply “embodying”. Thus, the previous interpretation of the word astvat-ereta which means “one who raises bones”, as done in the translations of Kanga, Modi and Raham Asha, is contextually and literally the correct one.

The translation of the name astvat-ereta as “one who raises bones” supports one of the principal tasks of the saviour at the time of resurrection, that of bringing about the apocalyptic events of Ristāxez and Tan-e-pasen. The name of the saviour astvat-ereta is associated with the event of Tan-e-pasen “future body”.  At this event, the souls who would have passed the Second Judgement, and their spiritual bodies would be made of the spiritual counterparts of the physical components that made up their physical body in the corporeal world. After this, the souls will be ready to go into Garothman and thereafter stay there in the state of Frashokereti.

Saoshyant

The Avestan word Saoshyant is used either collectively to indicate future saviours, or singularly to indicate the last saviour ,who is also referred to as astvat-ereta.  This last Saoshyant would be born to a virgin mother eredat fedhri some time before the resurrection, and would make possible the happening of resurrection and related apocalyptic events.

In Zoroastrianism, the stature of the Saoshyants, that is saviours, is quite lofty. They are identified with the highest divine beings.[23] They symbolically represent the teachings and beliefs of the religion and are considered close to the divine status of Zarathushtra, Kava Vishtaspa, the Ameshaspands,[24] Sraosha,[25]  Verethraghna, and ritual implements like Baresman and Aiwyāonghana.[26]

The devotee too identify with the Saoshyants which shows their exalted, divine stature.[27] The innate intelligence (av. āsnā) and the mind of the Saoshyant is venerated.[28] The Fravashis of the Saoshyants are considered equivalent to the Fravashis of the Paoirya-tkaeshas “the first law givers” who were the predecessors of the prophet, and to the Fravashi of prophet Zarathushtra.[29] The Fravashis make the Saoshyants more powerful so that they are able to give greater help.[30] All Fravashis starting from Gayomard, the first mortal, to Saoshyant, the last saviour are venerated. [31]

The Saoshyants have superior wisdom which is used towards strengthening mankind.[32] The Kayanian Khvarenah belongs to the Saoshyants as well as the terrestrial and spiritual Yazatas.[33] At the end of time the Kayanian Khvarenah will help the Saoshyant to find and unite with his other co-workers.[34]

Since the work of the Saoshyants is deemed to be difficult, devotees seek help from divine beings to help them fulfil their tasks.[35] The Saoshyants too would invoke divine beings like Haoma.[36] The Saoshyants are specially protected by Ahura Mazda and by the special laws of Staota Yasnya,[37] just as He protects the worlds of righteousness.[38]

The paths of righteousness tread by followers of Zarathushtra are referred to as the religion of Saoshyants created by Ahura.[39] The devotees seek the help of Saoshyants to fight evil, especially strong and powerful evil.[40] Among meritorious expectations from good people are included condemnation of evil and respect to Saoshyants. Ahura Mazda becomes the friend, brother and father to such people.[41]

The Saoshyant shall come with wisdom and teachings to exalt the Final Day, that is resurrection, guided by Vohu Manah, for upholding of the world of Asha.[42] Zarathushtra seeks to have his doubts clarified about the end of the world so that the Saoshyants become aware about the end and they can follow their course of opposing evil, guided by the Good Mind.[43] Zarathushtra assures that he will keep fighting evil till Saoshyant will emerge from the eastern side of lake Kãnsya.[44]

Despite clearly being referred to in the Gathas, many writers refuse to accept the idea of resurrection as a Zoroastrian teaching. The idea of the Saoshyants and the final reward were important instructions received by prophet Zarathushtra as part of his revelation, along with other important instructions like the path of Vohu Manah, Asha and other related laws meant to bring joy.[45] This clearly indicate that resurrection and apocalyptic traditions were very much a part of the Gathas and the Avesta.

To surmise, the idea of resurrection and other apocalyptic traditions were a part of the Zoroastrian tradition right since its inception, and not added later. These ideas form the core theme of the Zoroastrian religion.

Bibliography:

Boyce, Mary, A History of Zoroastrianism, Vol. I, Leiden: Brill, 1975

Boyce, Mary, A History of Zoroastrianism, Vol. III, Leiden: Brill

Bremmer Jan N., The Rise and Fall of the Afterlife, London and New York, 2002.

Collin John J. The Encyclopaedia of Apocalypticism, Vol 1, edited by, Continuum New York, London, 2006.

Collins John J, The Ancient Near East and Mediterranean World

Kanga, K.E., A complete Dictionary of the Avesta language, 1900

Kanga, K.E., Yasht bā Māeni, Mumbai, 1930,

Modi, J.J. Dictionary of Proper nouns, Mumbai, 1892, pp. 20, 21.

Vevaina Yuhan D S., “Resurrecting the Resurrection” Bulletin of Asian Institute 19, 2009.

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[1] Bremmer, 2002, p.48.

[2] Bremmer, 2002, p.48.

[3] Bremmer, 2002, p.49.

[4] Bremmer, 2002, p.49.

[5] Bremmer, 2002, p.50.

[6] Collin, 2006, p. 39.

[7] Die Religion des Judentums, pp.470-75.

[8] Boyce, 3:406.

[9] Collins, p. 41.

[10] Vevaina, 2009, pp 220.

[11] Vevaina, 2009, pp 217-20.

[12] Kanga, 1900, p. 57.

[13] Kanga, 1930, p. 240, fn.

[14] Asha Raham, Avesta Glossary, Mumbai, 2009.

[15] pp.93, 110.

[16] pp. 112, 215.

[17] p.112.

[18] Yt. 13.110, 117, 128.

[19] Yt. 13.129.

[20] Yt.19.92, 95.

[21] Modi, 1892, pp. 20, 21. Translated from Gujarati by the author.

[22] Boyce, 1975, p. 282

[23] Y.20.3; Vis.11.3,7, 13.

[24] Y.13.3; Vis 3.5; 5.1; 22.1.

[25] Yt 11.17, 22.

[26] Y.59.28.

[27] Y. 12.7.

[28] Yt. 13.74

[29] Yt. 13.17

[30] Yt. 13.38

[31] Yt. 13.145, Y. 26.10.

[32] Yt. 17.2

[33] Yt. 19.22

[34] Yt.19.89

[35] Y.70.4.

[36] Y.9.2

[37] The law by which the world was created at the beginning.

[38] Y.55.4

[39] Y. 53.2

[40] Y.61.5

[41] Y. 45.11

[42] Y. 46.3

[43] Y. 48.9,12

[44] Vd. 19.5

[45] Y. 34.13