Zarathushtra was the First Universal Teacher of the Saviors
Zarathushtra was a teacher, but, more than a teacher; he was a Universal Teacher. He was a Seer, but more than a Seer, he saw the coming of the Saviors of the Lands, the different masters, the benefactors, Saviors and prophets of the different lands on the Earth. He cries out to Mazda Ahura, the Most Wise and Generous Creator, the Good Lord of All Existence, and he cries out:
In this stanza Zarathushtra establishes several key things that we must understand, if we are to be able to interpret the Gathas, or any other religious book related to Daenam Soshyantem, The Spiritual Teachings of the Saviors.
First he established that the creator is the fount of knowledge, a knowledge that humans lack, but is in the nature of the Creator to have. Thus humans must seek Divine Guidance.
Second, this Divine guidance comes from the Voice of God, or Seraosha, which indwells Creation and it’s there to reveal the Creator’s nature and purpose to the Creation. Thus the phrase “…speak with the very words of Your mouth … “ is a reference, not a physical mouth, since the Creator is spirit and thus has no physical mouth. It's Seraosha, the Voice of God, the Voice that Ought to be Obeyed, if we desire to attain the goal, which is a happy and blissful return to our Creator and the mainyava or spiritual/mental dimension of existence.
Third he declares in this stanza the Universality of his guidance or teaching. For its purpose is “… to guide all the living to choose aright.” i.e. to choose Asha, to choose the Divine guidance, the very word Voice of God that can be found in the Gathas, in Creation itself and in prayer and meditation.
Having realized, in himself and others the Divine Aspect of Good Loving Thinking, which is the ability to love the good and think good thoughts, in loving a Divine aspect, that, when personally realized, can and will change the person and the world, Zarathushtra seeks for more. He seeks for the ability to ‘See’, and thus understand The Divine aspect, which is the Law of Truth and Right and the ability to find the path.
To God, who he describes as the Most Wise, Generous and Great Creator (Mazda and The Good Lord of All Existence (Ahura), he understands that the Path, which he later calls the Path of Vohumanah, is powerful. It has “… these greatest of thought provoking words …” (manthras) and that through these words, the barbarians, that is the ignorant followers of illusion, will be converted and choose the Right Spiritual Teaching.
Zarathuhtra goes on:
The person who steps away from the illusion and deception of the Druj, which is the illusionary and deceitful nature of sense perceived reality, denying allegiance to either false divinities (of which he mentions elsewhere that they are the creation of Bad Thinking and disdain), or their followers, and accepts the Creator, with the right spiritual and mental attitude, becomes, through the “prospering” (meaning prospering and creative) Spiritual Teaching, that is, the Daenam Soshyantem, the Spiritual Teaching of the Savior/Benefactors, him or her self, a savior or benefactor, a Master of the Abode, ( probably a reference to Garo Demana, The Abode of Songs) and a friend, a brother and father to others, like Mazda Ahura Himself. That is, he or she attains the Dominion/Kingdom, Completion and Immortality, and becomes God like.
Here Zarathushtra uses the previous stanza to Introduce the concept of saviors and benefactors and now he introduces the Spiritual Saviors and Benefactors who are to come, and describes how to identify them, for they will: A) Follow Good Loving Thinking and B) They will base their actions on the Divine Spiritual teachings, which is Zarathushtrian in origin, and they will do this through observing The Law of Truth and Right.
Here Zarathushtra is actually confirming that revelation, or, shall we better say Divine Guidance, will continue to further add to the understanding of men, as the Saviors will have been guided or “motivated” by Divine Guidance (Seraosha) and will come with advanced teachings.
The latter or Young Avesta prophecy on the 3 Saviors
“Also as to the birth and arrival of Ushedar, son of Zartosht, at the end of the first millennium, and a report of him and his time, and of the many destroyers of the organizers of the period between Zartosht's millennium and the coming of Ushedar. 13. The arrival of Ushedarmah, son of Zartosht, at the end of the second millennium; information about him and his time, and the destroyers of the organizers, who were within the millennium of Ushedar. 14. The coming and arrival of Soshyant, son of Zartosht, at the end of the third millennium, the destroyers of the organizers who were within the millennium of Ushedarmah, the arrival of Soshyant, and information about Soshyant and his time. 15. Also, as to the renovation of the universe and the future existence, it is declared that they arise in his time. “(Spend Nask).
Although this is a Pahlavi work, it contains earlier material of the Young Avesta. It is important to note the meaning of the names of the saviors.
Ushedar: it means in Middle Persian Father or Creator of light/enlightenment.
Soshyant is Middle Persian for Savior. Here it refers to THE Savior that is the final savior who will usher in Fresho Kereti, the Making Wonderful, or Fresh of the Cosmos.
Zarathushtra states that God, the granter of happiness, has promised the two sides, being the followers and lovers (ashavans) of The Law of Truth and Right (Asha), and the followers of, or lovers of IIllusion (Druj, being illusion and dregvants its followers) through His “mental fire”, that is through the fire or power of God’s very intellect. For those who discern this, it is a principle to live by.
For our knowledge, God will speak (through Seraosha , God’s Voice or Communication (meaning that he is not necessarily talking of actual speech, but either speech in a vision), or in some other form of communication. Words that will help guide Zarathushtra to convert all the living. He goes on in the same spirit to state:
Thus Zarathushtra claims both illumination and direct guidance, as a seer, by which he means that he has visions in meditation, which guide him, not only on what to say, teach and do now, but of what is to come, mainly the Saoshyants of the Lands, meaning the Saviors/Benefactors, the bringers of spiritual teachngs from the lands or nations of man.
In the above context it is undeniable that Zarathushtra saw himself as the forerunner and thought Provoker, who provoked the thinking of the Saoshyants, the Saviors/Benefactors of the lands. It is with this in mind that we approach his statements on the Saoshyants and the Latter or Younger Avesta ‘prophecy’, about the Three Saoshyants or saviors, which follow below.
In this very interesting stanza, we can see that the Saviors would gain their knowledge, their inspiration, their guidance, because they would have that guidance already in ZARATHUSHTRA. that is IN THE GATHAS (elsewhere in the Gathas, Zarathushtra states that Seraosha dwells in the Gathic Manthra , or message itself, besides being available through meditation and prayer.
To conclude, Zarathushtra is no mere Aryan seer (rshi or ereshi). He is THE Manthran the Thought Provoker, whose Divinely Inspired thoughts (through and by the Voice of God/Seraosha) ‘provoked‘ the thought process that eventually inspired the saviors!!! The Aryan Manthran is the source of the Spiritual Teachings of the Saviors. He is the Universal Teacher for Humanity.