Indar

In later Zoroastrian tradition, Indar appears in a number of Middle Persian texts. In the Denkard, Indar is listed jointly with Ahriman and Savul as one of the beings one must not worship.^[9] In the Bundahishn, Indar is listed behind Akoman and before Saurwa, and Nåŋhaiθya, as one of the six arch deavas of Ahriman, which oppose the six Amesha Spentas of Ahura Mazda.^[10] The text also makes it clear, that Indar is the opponent of Asha Vahishta, the Amesha Spenta, representing Asha. According to the Wizidagiha-i Zadspram, Indar will be killed by Asha Vahishta during the final battle.^[3]

The place of Indar within the pantheon of Zoroastrianism is unclear.^[11] On the one hand, he only appears twice in the Avesta and has, consequently, been labeled as a minor figure.^[12] On the other hand, Indar appears usually in a prominent role, close to or even directly behind Ahriman himself. This indicates that he was perceived as a very powerful figure within the hierarchy of the deavas.^[13]

Another question, regards the relationship of the Iranian Indar, known from the Zoroastrian texts, with the Indian Indra, as depicted in the Vedas.^[14] Both the Iranian Indar and the Indian Indra are depicted as a powerful deava and deva, respectively. The main difference is that, whereas the Indian devas are the gods of the Vedic and Hindu pantheon, the deavas became increasingly demoted in Iran and eventually even demons.^[15] In addition, the Indian Indra has a number of traits, which in the Iranian tradition aren't associated with the increasingly evil Indar. Instead, they are connected with a number of positiv figures like Verethragna and Mithra.^[16]