Vanant may have its origins in the Sumero-Akkadian Vanand, perhaps incorporated in the Zoroastrian pantheon as a consequence of the close relations between Iran and Babylon during the late Achaemenid era.
Vanant has no calendrical dedication (see Zoroastrian calendar), but is invoked together with the other astral divinities on the second and third days of the month. From amongst the hymns invoking divinities, Yasht 21 is dedicated to Vanant. The divinity is also invoked in the hymn dedicated to Tishtrya, another star yazata for whom Vanant is a constant companion.
In the Zoroastrian tradition, Vanant is considered to be a guardian of goodness. An invocation of the Vanant Yasht is believed to be a potent remedy for fighting evil.
The Avesta is the primary collection of religious texts of Zoroastrianism, composed in Avestan language.
Mithra commonly known as Mehr is the Zoroastrian Angelic Divinity (yazata) of Covenant, Light, and Oath. In addition to being the divinity of contracts, Mithra is also a judicial figure, an all-seeing protector of Truth, and the guardian of cattle, the harvest, and of the Waters.
Mångha is the Avestan for "Moon, month", equivalent to Persian Māh . It is the name of the lunar deity in Zoroastrianism. The Iranian word is feminine, and consequently the personification of the Moon is a goddess, as in Greco-Roman tradition but in marked contrast both to Vedic religion and to her Mesopotamian predecessor Sin. Although Mah is not a prominent deity in the Avestan scripture, her crescent was an important symbol of royalty throughout the Parthian and Sassanid periods.
Saoshyant is the Avestan language expression that literally means "one who brings benefit", and which is used in several different ways in Zoroastrian scripture and tradition. In particular, the expression is the proper name of the Saoshyant, an eschatological saviour figure who brings about Frashokereti, the final renovation of the world in which evil is finally destroyed. The term was contracted to "Soshans" in Zoroastrian tradition, and came to apply to three saviour figures that progressively bring about the final renovation.
Yasna is the Avestan name of Zoroastrianism's principal act of worship. It is also the name of the primary liturgical collection of Avesta texts, recited during that yasna ceremony.
In Zoroastrianism, the Amesha Spenta are a class of seven divine entities emanating from Ahura Mazda, the highest divinity of the religion. Later Middle Persian variations of the term include the contraction 'Ameshaspand' as well as the specifically Zoroastrian 'Mahraspand' and 'Amahraspand'.
Sraosha is the Avestan name of the Zoroastrian yazata of "Conscience" and "Observance", which is also the literal meaning of his name.
The Yashts are a collection of twenty-one hymns in the Younger Avestan language. Each of these hymns invokes a specific Zoroastrian divinity or concept. Yasht chapter and verse pointers are traditionally abbreviated as Yt.
Zam (Zām) is the Avestan language term for the Zoroastrian concept of "earth", in both the sense of land and soil and in the sense of the world. The earth is prototyped as a primordial element in Zoroastrian tradition, and represented by a minor divinity Zam who is the hypostasis of the "earth". The word itself, changed to 'Zamin' in Modern Persian, is cognate to the Baltic 'Zemes', Slavic 'Zem', Greco-Thracian Semele, meaning the planet earth as well as soil.
Arshtat is the Avestan language name of a Zoroastrian principle and signifies either "justice" or "honesty." As a substantive, arshtat designates the divinity Arshtat, the hypostasis of "Rectitude" and "Justice". Her standing epithet is "world-furthering" or "world-promoting."
Asha is a Zoroastrian concept with a complex and highly nuanced range of meaning. It is commonly summarized in accord with its contextual implications of 'truth' and 'right(eousness)', 'order' and 'right working'. For other connotations, see meaning below. It is of cardinal importance to Zoroastrian theology and doctrine. In the moral sphere, aṣ̌a/arta represents what has been called "the decisive confessional concept of Zoroastrianism". The opposite of Avestan aṣ̌a is 𐬛𐬭𐬎𐬘 druj, "deceit, falsehood".
Ashi /ˈə'ʃi:/ is the Avestan language word for the Zoroastrian concept of "that which is attained." As the hypostasis of "reward," "recompense," or "capricious luck," Ashi is also a divinity in the Zoroastrian hierarchy of yazatas.
Ahurani is the Avestan language name of a Zoroastrian divinity associated with "the waters" (āpō). In scripture, the expression ahurani appears both in the singular and in the plural, and may - subject to context - either denote a specific divinity named Ahurani, or a class of divinities that are ahuranis.
Amerdad /əˈmərətət/ is the Avestan language name of the Zoroastrian divinity/divine concept of immortality. Amerdad is the Amesha Spenta of long life on earth and perpetuality in the hereafter.
Haurvatat /ˈhəʊrvətət/ is the Avestan language word for the Zoroastrian concept of "wholeness" or "perfection." In post-Gathic Zoroastrianism, Haurvatat was the Amesha Spenta associated with water, prosperity, and health.
Khvarenah is an Avestan word for a Zoroastrian concept literally denoting "glory" or "splendour" but understood as a divine mystical force or power projected upon and aiding the appointed. The neuter noun thus also connotes "(divine) royal glory," reflecting the perceived divine empowerment of kings. The term also carries a secondary meaning of "(good) fortune"; those who possess it are able to complete their mission or function.
In the Avesta, airyaman is both an Avestan language common noun as well as the proper name of a Zoroastrian divinity.
Anahita is the Old Persian form of the name of an Iranian goddess and appears in complete and earlier form as Aredvi Sura Anahita, the Avestan name of an Indo-Iranian cosmological figure venerated as the divinity of "the Waters" (Aban) and hence associated with fertility, healing and wisdom.There is also a temple named Anahita in Iran. Aredvi Sura Anahita is Ardwisur Anahid or Nahid in Middle and Modern Persian, and Anahit in Armenian. An iconic shrine cult of Aredvi Sura Anahita was – together with other shrine cults – "introduced apparently in the 4th century BCE and lasted until it was suppressed in the wake of an iconoclastic movement under the Sassanids."
Drvaspa is the Avestan language name of an "enigmatic" and "strangely discreet" Zoroastrian divinity, whose name literally means "with solid horses" and which she is then nominally the hypostasis of.
Gavaevodata is the Avestan language name of the primordial bovine of Zoroastrian cosmogony and cosmology, one of Ahura Mazda's six primordial material creations and the mythological progenitor of all beneficent animal life.
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