[2] According to a cosmogonical story preserved in the Vendidad, not long after Ahura Mazda had created the world, Angra Mainyu unleashed innumerable[g] sicknesses upon it.
In response, Ahura Mazda requested Manthra Spenta, Sraosha and Airyaman to find cures for them, promising each that he would reward them and bless them with Dahma Afriti.
[h] With Airyaman's assistance, Ahura Mazda then brought 10,000 plants to the earth, so providing Thraetaona with the means to cure the world of all ills (Vendidad 22.5[3]).
[4] Like the truth/order (asha) that is preserved through the proper recitation of prayer, "Airyaman does not heal by means of herbs and drugs, medicine and surgery, but by the holy spells.
In the eschatology of Zoroastrian tradition, "Fire and Airyaman will melt the metals that are in the mountains and hills, and they will flow over the earth like rivers.
"[7] Similarly, in the Bundahishn (completed 12th century), the proper noun airyaman is an epithet of the saoshyant,[8] an eschatological figure who brings about the final renovation of the world.
In a Pazend nuptial hymn that continues to be recited at Zoroastrian weddings, the divinity of health is invoked as the guardian of matrimony.
Why this is not so for airyaman/Airyaman is generally accepted to be a secondary development: One hypothesis dates the identification with healing to before the composition of the Gathic airyaman ishyo.