1.
Mitra
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*Mitra is the reconstructed Proto-Indo-Iranian name of an Indo-Iranian divinity from which the names and some characteristics of Rigvedic Mitrá and Avestan Mithra derive. The names of two older figures were subsequently also adopted for other figures, A vrddhi-derived form of Sanskrit mitra gives Maitreya. In Hellenistic-era Asia Minor, Avestan Mithra was conflated with various local, via Greek and some Anatolian intermediate, the Avestan theonym also gave rise to Latin Mithras, the principal figure of the first century Roman Mysteries of Mithras. In Middle Iranian, the Avestan theonym evolved into Sogdian Miši, Middle Persian and Parthian Mihr, aside from Avestan Mithra, these derivative names were also used for, Greco-Bactrian Mithro, Miiro, Mioro and Miuro, by the Manichaeans for one of their own deities. Additionally, the Manichaeans also adopted Maitreya as the name of their first messenger, both Vedic Mitra and Avestan Mithra derive from an Indo-Iranian common noun *mitra-, generally reconstructed to have meant covenant, treaty, agreement, promise. This meaning is preserved in Avestan miθra covenant, in Sanskrit and modern Indo-Aryan languages, mitra means friend, one of the aspects of bonding and alliance. The Indo-Iranian reconstruction is attributed to Christian Bartholomae, and was refined by A. Meillet. A suggested alternative derivation was *meh to measure, pokorny refined Meillets *mei as to bind. Combining the root *mei with the tool suffix -tra- that which, then literally means that which binds, and thus covenant, treaty, agreement, promise, oath etc. Pokornys interpretation also supports to fasten, strengthen, which may be found in Latin moenia city wall, fortification, Meillet and Pokornys contract did however have its detractors. Lentz refused to accept abstract contract for so exalted a divinity, because present-day Sanskrit mitra means friend, and New Persian mihr means love or friendship, Gonda insisted on a Vedic meaning of friend, friendship, not contract. Meillets analysis also rectified earlier interpretations that suggested that the Indo-Iranian common noun *mitra- had anything to do with the light or the sun, when H. Lommel suggested that such an association was implied in the Younger Avesta, that too was conclusively dismissed. Today, it is certain that though Miθra is closely associated with the sun in the Avesta, he is not the sun, Middle Iranian myhr and mihr, derive from Avestan Mithra. Greek/Latin Mithras, the deity of the Greco-Roman cult of Mithraism is the nominative form of vocative Mithra. In contrast to the original Avestan meaning of contract or covenant, zaehner attributes this false etymology to a role that Mithra played in the now extinct branch of Zoroastrianism known as Zurvanism. Vedic Mitra is a prominent deity of the Rigveda distinguished by a relationship to Varuna, together with Varuna, he counted among the Adityas, a group of solar deities, also in later Vedic texts. Vedic Mitra is the divinity of honesty, friendship, contracts. Mitra appears there together with four other Indic divinities as witnesses, in Zoroastrianism, Mithra is a member of the trinity of ahuras, protectors of asha/arta, truth or right
2.
Zoroastrianism
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Ascribed to the teachings of the Iranian prophet Zoroaster, it exalts a deity of wisdom, Ahura Mazda, as its Supreme Being. Zoroastrianism was suppressed from the 7th century onwards following the Muslim conquest of Persia of 633-654, recent estimates place the current number of Zoroastrians at around 2.6 million, with most living in India and in Iran. Besides the Zoroastrian diaspora, the older Mithraic faith Yazdânism is still practised amongst Kurds, the religious philosophy of Zoroaster divided the early Iranian gods of Proto-Indo-Iranian tradition. The most important texts of the religion are those of the Avesta, in Zoroastrianism, the creator Ahura Mazda, through the Spenta Mainyu is an all-good father of Asha, in opposition to Druj and no evil originates from him. He and his works are evident to humanity through the six primary Amesha Spentas, Spenta Mainyu adjoined unto truth oppose the Spirits opposite, Angra Mainyu and its forces born of Akəm Manah. In Zoroastrianism, the purpose in life is to be among those who renew the world. to make the progress towards perfection. Its basic maxims include, Humata, Hukhta, Huvarshta, which mean, Good Thoughts, Good Words, there is only one path and that is the path of Truth. Do the right thing because it is the thing to do. The full name by which Zoroaster addressed the deity is, Ahura, The Lord Creator and he proclaimed that there is only one God, the singularly creative and sustaining force of the Universe. He also stated that human beings are given a right of choice, Zoroasters teachings focused on responsibility, and did not introduce a devil per se. The contesting force to Ahura Mazda was called Angra Mainyu, or angry spirit, post-Zoroastrian scripture introduced the concept of Ahriman, the Devil, which was effectively a personification of Angra Mainyu. The name Zoroaster is a Greek rendering of the name Zarathustra and he is known as Zartosht and Zardosht in Persian and Zaratosht in Gujarati. The Zoroastrian name of the religion is Mazdayasna, which combines Mazda- with the Avestan language word yasna, meaning worship, in English, an adherent of the faith is commonly called a Zoroastrian or a Zarathustrian. An older expression still used today is Behdin, meaning The best Religion | Beh < Middle Persian Weh + Din < Middle Persian dēn < Avestan Daēnā. In Zoroastrian liturgy the term is used as a title for an individual who has formally inducted into the religion in a Navjote ceremony. The term Mazdaism /ˈmæzdə. ɪzəm/ is a typical 19th century construct, taking Mazda- from the name Ahura Mazda, the March 2001 draft edition of the Oxford English Dictionary also records an alternate form, Mazdeism, perhaps derived from the French Mazdéisme, which first appeared in 1871. In older English sources, the terms Gheber and Gueber were used to refer to Zoroastrians, however, Zoroastrian philosophy is identified as having been known to Italian Renaissance Europe through an image of Zoroaster in Raphaels School of Athens by Giorgio Vasari in 1550. The Oxford English Dictionary records use of the term Zoroastrianism in 1874 in Archibald Sayces Principles of Comparative Philology, Zoroastrians believe that there is one universal, transcendent, supreme god, Ahura Mazda, or the Wise Lord
3.
Atar
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Atar is the Zoroastrian concept of holy fire, sometimes described in abstract terms as burning and unburning fire or visible and invisible fire. It is considered to be the presence of Ahura Mazda. The rituals for purifying a fire are performed 1,128 times a year, in the Avestan language, ātar is an attribute of sources of heat and light, of which the nominative singular form is ātarš, source of Persian ātaš. It was once thought to be related to the Avestan āθrauuan / aθaurun, a type of priest. The ultimate etymology of ātar, previously unknown, is now believed to be from the Indo-European *hxehxtr- fire and this would make it related to the Latin ater and possibly a cognate of the Slavic vatra. In later Zoroastrianism, ātar is iconographically conflated with fire itself, Atar is already evident in the Gathas, the oldest texts of the compendium of the Avesta and believed to have been composed by Zoroaster himself. In the most ancient texts, atar is a medium, a faculty, through which judgement is passed, so, for example, justice is administered through atar, the blazing atar, through the heat of atar, through the blazing, shining, molten metal. An individual who has passed the fiery test, has attained physical and spiritual strength, wisdom, truth, however, among all the references to atar in the oldest texts, it is only once addressed independently of Ahura Mazda. In this exception, atar is spoken of in the third person masculine singular, altogether, there are said to have been some 30 kinds of fiery tests in all. Within this framework of the concept of divine illumination, atar radiates the other lights, there, identification in the realms of matter and of spirit serves only to bring more into prominence the main tenets of Zoroasters teachings in regard to Asha. A vestige of the ancient institution of ordeal by heat is present in Vendidad 4. Seen chronologically, the transition from atar as a vehicle of judgement to Atar Yazata the divinity presiding over blazing fire is abrupt, Asha Vahishtas association with atar is however carried forward, and they are often mentioned together. In Yasna 17.11, Atar is master of the house, Atar vohu-fryana, the atar of good affection, later qualified as the fire diffusing goodness, and the fire that consumes both water and food. Atar urvazishta, the atar of greatest bliss, later qualified as the fire of life. Atar vazishta, the atar most swift, later qualified as the fire in clouds, i. e. lightning, Atar spenishta, the atar most holy, ( described in Zend texts as the fire of prosperity and as the spiritual fire burning before Ohrmuzd. The description of the fires in the Sassanid era commentaries differs slightly from those described in the Bundahishn, in the latter, the description of the first and last kind of fire is reversed. During the late Achaemenid era, adar—as the quintessence of the Yazata Adar—was incorporated in the Zoroastrian hierarchy of angels, in that position, Adar is a helper of Asha Vahishta, the Amesha Spenta responsible for the luminaries. From among the associated with the Zoroastrian angels, Adars is the marigold
4.
Ahura Mazda
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Ahura Mazda is the Avestan name for the creator and sole God of Zoroastrianism, the old Iranian religion which spread across Asia predating Christianity. Ahura Mazda is described as the highest spirit of worship in Zoroastrianism, the literal meaning of the word Ahura is mighty or lord and Mazda is wisdom. Ahura Mazda first appeared in the Achaemenid period under Darius Is Behistun Inscription, until Artaxerxes II, Ahura Mazda was worshipped and invoked alone. With Artaxerxes II, Ahura Mazda was invoked in a triad, with Mithra, images of Ahura Mazda began in the Parthian period, but were stopped and replaced with stone carved figures in the Sassanid period. Mazda, or rather the Avestan stem-form Mazdā-, nominative Mazdå and it is generally taken to be the proper name of the spirit, and like its Sanskrit cognate medhās, means intelligence or wisdom. Both the Avestan and Sanskrit words reflect Proto-Indo-Iranian *mazdhā-, from Proto-Indo-European *mn̩sdʰeh₁, literally meaning placing ones mind, the name was rendered as Ahuramazda during the Achaemenid era, Hormazd during the Parthian era, and Ohrmazd was used during the Sassanian era. The name may be attested on cuneiform tablets of Assyrian Assurbanipal, in the form Assara Mazaš, even though Ahura Mazda was a spirit in the Old Iranian religion, he had not yet been given the title of uncreated spirit. This title was given by Zoroaster, who proclaimed Ahura Mazda as the spirit, wholly wise, benevolent and good, as well as the creator. As Ahura Mazda is described as the creator and upholder of Asha, he is a supporter and guardian of justice, as a result of this vision, Zoroaster felt that he was chosen to spread and preach the religion. He stated that source of all goodness was the only Ahura worthy of the highest worship. He further stated that Ahura Mazda created spirits known as yazatas to aid him, Zoroaster proclaimed that all of the Iranian daevas were bad spirits and deserved no worship. These bad spirits were created by Angra Mainyu, the hostile, the existence of Angra Mainyu was the source of all sin and misery in the universe. Zoroaster claimed that Ahura Mazda was not an omnipotent God, nonetheless, Ahura Mazda is Angra Mainyus superior, not his equal. Angra Mainyu and his daevas which attempt to attract humans away from the path of righteousness would eventually be destroyed, whether the Achaemenids were Zoroastrians is a matter of much debate. However, it is known that the Achaemenids were worshipers of Ahura Mazda, the representation and invocation of Ahura Mazda can be seen on royal inscriptions written by Achaemenid kings. The most notable of all the inscriptions is the Behistun Inscription written by Darius I which contains references to Ahura Mazda. An inscription written in Greek was found in a late Achaemenid temple at Persepolis which invoked Ahura Mazda, on the Elamite Persepolis Fortification Tablet 377, Ahura Mazda is invoked along with Mithra and Voruna. Artaxerxes III makes this invocation to the three again in his reign
5.
Zoroaster
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Zoroaster, also known as Zarathustra, Zarathushtra Spitama or Ashu Zarathushtra, was an ancient Iranian prophet whose teachings developed into Zoroastrianism. He inaugurated a movement that became the dominant religion in Ancient Persia. He was a speaker of Old Avestan and lived in the eastern part of the Iranian Plateau. Zoroastrianism was already an old religion when first recorded, and it was the religion of Persian Empires. He is credited with the authorship of the Yasna Haptanghaiti as well as the Gathas, most of his life is known from the Zoroastrian texts. Zoroasters name in his language, Avestan, was probably Zaraϑuštra. His English name, Zoroaster, derives from a later Greek transcription, Zōroastrēs, as used in Xanthuss Lydiaca and this form appears subsequently in the Latin Zōroastrēs and, in later Greek orthographies, as Zōroastris. The Greek form of the name appears to be based on a phonetic transliteration or semantic substitution of Avestan zaraϑ- with the Greek zōros, subject then to whether Zaraϑuštra derives from *Zarantuštra- or from *Zaratuštra-, several interpretations have been proposed. If Zarantuštra is the form, it may mean with old/aging camels. With angry/furious camels, from Avestan *zarant-, angry, furious, who is driving camels or who is fostering/cherishing camels, related to Avestan zarš-, to drag. Why this is not so for zaraϑuštra has not yet been determined, notwithstanding the phonetic irregularity, that Avestan zaraϑuštra with its -ϑ- was linguistically an actual form is shown by later attestations reflecting the same basis. All present-day, Iranian-language variants of his name derive from the Middle Iranian variants of Zarϑošt, there is no consensus on the dating of Zoroaster, the Avesta gives no direct information about it, while historical sources are conflicting. Many scholars like Mary Boyce used linguistic and socio-cultural evidence to place Zoroaster between 1500 and 1000 BCE, both texts are considered to have a common archaic Indo-Iranian origin. These scholars suggest that Zoroaster lived in a tribe or composed the Gathas before the 1200–1000 BCE migration by the Iranians from the steppe to the Iranian Plateau. The shortfall of the argument is the comparison, and the archaic language of Gathas does not necessarily indicate time difference. Other scholars propose a period between 7th and 6th century, for example, c, the latest possible date is the mid 6th century, at the time of Achaemenid Empires Darius I, or his predecessor Cyrus the Great. However, in the Avesta it should not be ignored that Vishtaspas son became the ruler of the Persian Empire, the most likely conclusion is that Darius Is father was named in honor of the Zoroastrian patron, indicating probable Zoroastrian faith by Arsames. e. This belief is recorded by Diogenes Laërtius, and variant readings could place it six hundred years before Xerxes I, however, Diogenes also mentions Hermodorus belief that Zoroaster lived five thousand years before the Trojan War, which would mean he lived around 6200 BCE
6.
Asha
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Asha is the Avestan language term for a concept of cardinal importance to Zoroastrian theology and doctrine. In the moral sphere, aša/arta represents what has called the decisive confessional concept of Zoroastrianism. The opposite of Avestan aša is druj, lie, the significance of the term is complex, with a highly nuanced range of meaning. It is commonly summarized in accord with its implications of truth and right, order. For other connotations, see meaning below and its Old Persian equivalent is arta-. In Middle Iranian languages the term appears as ard-, the word is also the proper name of the divinity Asha, the Amesha Spenta that is the hypostasis or genius of Truth or Righteousness. In the Younger Avesta, this figure is commonly referred to as Asha Vahishta. The Middle Persian descendant is Ashawahist or Ardwahisht, New Persian Ardibehesht or Ordibehesht, in the Gathas, the oldest texts of Zoroastrianism and thought to have been composed by the prophet himself, it is seldom possible to distinguish between moral principle and the divinity. Later texts consistently use the Best epithet when speaking of the Amesha Spenta, Avestan aša and its Vedic equivalent ṛtá both derive from Proto-Indo-Iranian *ṛtá- truth, which in turn continues Proto-Indo-European *h2r-to- properly joined, right, true, from the root *h2ar. The word is attested in Old Persian as arta and it is unclear whether the Avestan variation between aša and arta is merely orthographical. Benveniste suggested š was only a convenient way of writing rt, Avestan druj, like its Vedic Sanskrit cousin druh, appears to derive from the PIE root *dhreugh, also continued in Persian دروغ / drūġ lie, German Trug fraud, deception. Old Norse draugr and Middle Irish airddrach mean spectre, spook, the Sanskrit cognate druh means affliction, afflicting demon. Aša cannot be rendered by some single word in another tongue but may be summarized as follows, It is, first of all. This true statement, because it is true, corresponds to an objective, recognized in it is a great cosmic principle since all things happen according to it. This cosmic force is imbued also with morality, as verbal Truth, la parole conforme, the correspondence between truth, reality and an all-encompassing cosmic principle is not far removed from Heraclitus conception of Logos. Both Avestan aša/arta and Vedic ŗtá- are commonly translated as truth as this best reflects both the meaning of the term as well as the opposition to their respective antonyms. The opposite of Avestan aša/arta is druj-, lie, similarly, the opposites of Vedic ṛtá- are ánṛta- and druh, likewise lie. That truth is also what was understood by the term as attested in Greek myth of, Isis and Osiris 47, Plutarch calls the divinity Αλήθεια Aletheia
7.
Vohu Manah
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Manah is cognate with the Sanskrit word Manas suggesting some commonality between the ideas of the Gathas and those of the rig veda. The opposite of Vohu Manah is Aka Manah, evil purpose, in the post-Gathic texts that expound the principles of Zoroastrian cosmogony, Vohu Manah is an Amesha Spenta, one of six divine sparks of Ahura Mazda that each represent one facet of creation. In the case of Vohu Manah, this is all animal creation, Vohu Manah is of neutral gender in Avestan grammar but in Zoroastrian tradition is considered masculine. In the Zoroastrian calendar, the day of each month as well as the eleventh month of each year are dedicated to Vohu Manah. In the Iranian civil calendar, which inherits the names of the months from the Zoroastrian calendar, the Achaemenid emperor Artaxerxes II had Vohu Manah as the second part of his throne name, which when translated into Greek appeared as Mnemon. New Persian Bahman remains a theophoric in present-day Iranian and Zoroastrian tradition, Amesha Spentas, the archangels of Zoroastrianism
8.
Iran
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Iran, also known as Persia, officially the Islamic Republic of Iran, is a sovereign state in Western Asia. Comprising a land area of 1,648,195 km2, it is the second-largest country in the Middle East, with 82.8 million inhabitants, Iran is the worlds 17th-most-populous country. It is the country with both a Caspian Sea and an Indian Ocean coastline. The countrys central location in Eurasia and Western Asia, and its proximity to the Strait of Hormuz, Tehran is the countrys capital and largest city, as well as its leading economic and cultural center. Iran is the site of to one of the worlds oldest civilizations, the area was first unified by the Iranian Medes in 625 BC, who became the dominant cultural and political power in the region. The empire collapsed in 330 BC following the conquests of Alexander the Great, under the Sassanid Dynasty, Iran again became one of the leading powers in the world for the next four centuries. Beginning in 633 AD, Arabs conquered Iran and largely displaced the indigenous faiths of Manichaeism and Zoroastrianism by Islam, Iran became a major contributor to the Islamic Golden Age that followed, producing many influential scientists, scholars, artists, and thinkers. During the 18th century, Iran reached its greatest territorial extent since the Sassanid Empire, through the late 18th and 19th centuries, a series of conflicts with Russia led to significant territorial losses and the erosion of sovereignty. Popular unrest culminated in the Persian Constitutional Revolution of 1906, which established a monarchy and the countrys first legislative body. Following a coup instigated by the U. K. Growing dissent against foreign influence and political repression led to the 1979 Revolution, Irans rich cultural legacy is reflected in part by its 21 UNESCO World Heritage Sites, the third-largest number in Asia and 11th-largest in the world. Iran is a member of the UN, ECO, NAM, OIC. Its political system is based on the 1979 Constitution which combines elements of a democracy with a theocracy governed by Islamic jurists under the concept of a Supreme Leadership. A multicultural country comprising numerous ethnic and linguistic groups, most inhabitants are Shia Muslims, the largest ethnic groups in Iran are the Persians, Azeris, Kurds and Lurs. Historically, Iran has been referred to as Persia by the West, due mainly to the writings of Greek historians who called Iran Persis, meaning land of the Persians. As the most extensive interactions the Ancient Greeks had with any outsider was with the Persians, however, Persis was originally referred to a region settled by Persians in the west shore of Lake Urmia, in the 9th century BC. The settlement was then shifted to the end of the Zagros Mountains. In 1935, Reza Shah requested the international community to refer to the country by its native name, opposition to the name change led to the reversal of the decision, and Professor Ehsan Yarshater, editor of Encyclopædia Iranica, propagated a move to use Persia and Iran interchangeably
9.
Faravahar
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The Faravahar also known as Farr-e Kiyani is one of the best-known symbols of ancient Iran. It symbolizes Zoroastrianism and Iranian nationalism, the Faravahar is the most worn pendant among Iranians and has become a secular national symbol, rather than a religious symbol. It symbolizes Good thoughts, Good words and Good deeds, which are the basic tenets, the New Persian word فروهر is read as forouhar or faravahar. The Middle Persian forms were frawahr, frōhar, and fraward, the Avestan language form was fravaṣ̌i. Even after the Arab conquest of Iran, Zoroastrianism continued to be part of Iranian culture, throughout the year, festivities are celebrated such as the Iranian New Year or Nowruz, Mehregan, and Chaharshanbe Suri. These are remnants of Zoroastrian traditions, from the start of the 20th century, the Farvahar icon found itself in public places and became a known icon amongst all Iranians. The Shahnameh by Ferdowsi is Irans national epic and contains stories from pre-Islamic Zoroastrian times, the tomb of Ferdowsi which is visited by numerous Iranians every year, contains the Faravahar icon as well. The Sun Throne, the seat of Persia, has strong relations from the Farahavar. The sovereign would be seated in the middle of the throne and this religious-cultural symbol was adapted by the Pahlavi dynasty to represent the Iranian nation. Although there are a number of interpretations of the elements of the symbol. Nevertheless, Faravahar icons were not removed, as a result, the Faravahar icon became a national symbol amongst the people, and it became somewhat tolerated by the government as opposed to the Lion and Sun. Its the symbol of the religion of the Persian Empire. Nowadays, it is a symbol of both the modern and ancient Iranian state. Although Zoroastrianism is no longer Irans state religion, it is an important, customary, the winged discs has a long history in the art and culture of the ancient Near and Middle East. In Neo-Assyrian times, a human bust is added to the disk and this relationship between the name of the symbol and the class of divine entities it represents, reflects the current belief that the symbol represents a Fravashi. However, there is no description of the Fravashis in the Avesta, the sacred texts of Zoroastrianism
10.
Amesha Spenta
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Significantly more common than the non-specific meaning of Amesha Spenta is a restrictive use of the term to refer to the great six divine sparks of Ahura Mazda. In Zoroastrian tradition, these are the first six emanations of the noncreated Creator, the expression Amesha Spenta does not occur in the Gathas, but it was probably coined by Zoroaster himself. Spenta is a word of his revelation, meaning furthering, strengthening, bounteous. The oldest attested use of the term is in Yasna 39.3, like all other verses of the Yasna Haptanghaiti, Yasna 39.3 is also in Gathic Avestan and is approximately as old as the hymns attributed to Zoroaster himself. The divine sparks that appear in the Gathic Yasna 47, if they appear at all, they do not necessarily appear immediately adjacent to the noun. But in later tradition, these adjectives are integral to the names themselves, while Vohu Manah, Aša Vahišta, and Xšaθra Vairya are consistently of neuter gender in Avestan grammar, in tradition they are considered masculine. Armaiti, Haurvatāt, and Amərətāt are invariably feminine, in the Gathas, each Amesha Spenta represents a good moral quality that mortals should strive to obtain. Thus, the doctrine of the six is that through good thoughts, words. Not evident in the Gathas and first appearing in the Younger Avesta are the oppositions of haurvatāt- wholeness to taršna- thirst and these latter assignments reflect Haurvatats identification with water and Ameretats identification with plants. In the Gathas, aša/arta is the most evident of the six, in the 238 verses of these hymns, aša-/arta- appears 157 times. Of the other concepts, only vohumanah- appears nearly as often, in comparison, the remaining four of the great sextet appear only 121 times altogether, xšaθra-,56 times, armaiti-,40, amərətāt-,14, haurvatāt-,11 times. In the context of Zoroastrian view of creation, the group of the Amesha Spenta is extended to include Ahura Mazda, however, in most scholastic texts, an unqualified referral to the Amesha Spenta is usually understood to include only great six. In Yasna 44.7,31.3, and 51.7 and it is also through this Bounteous Force, Creative Emanation, or Holy Spirit that Ahura Mazda is immanent in humankind, and how the Creator interacts with the world. The doctrine also has a dimension, in that each of the heptad is linked to one of the seven creations. These physical associations are only alluded to in the Gathas>, a systematic association is only present in later middle Persian texts, where each of the seven is listed with its special domain, Ahura Mazda → Middle Persian Ohrmazd is the highest spirit. This anomaly is explained in modern scholarship by the fact that, in Stone Age cosmogony, the sky was considered to be the first of the creations and this is also reflected in Zoroasters revelation, where the sky is of the hardest stone. Later, with the event of bronze and then iron tools, this sky evolved to being of crystal, in due course, Xšaθras association with a stony firmament was eclipsed by the association with a metallic sky, and thence to metals in general. In non-specific usage, the term Amesha Spenta denotes all the divinities that furthered or strengthened creation and all that are bounteous and it not only includes the ahuras, but also all the other divinities that are alluded to in these texts
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