Follow up question; To what extend did the cultures of Persia and India influence each other? (During the Achaemenid, Arcasid Parthian and Sassanid dynasties)

The Avesta (the main sacred text of Zoroastrianism) makes several mentions of Devas (Hindu deities), opposing the worship of the Devas instead of Ahura Mazda. Here are a few examples from the Yasna:

I profess myself a Mazda-worshipper and a Zoroastrian, opposing the Daevas, accepting the Ahuric doctrine. For Hawan....

 

I announce (and) carry out (this Yasna) for the Bounteous Manthra, the Asha-sanctified and effective, the revelation given against the Daevas; the Zoroastrian revelation, and for the long descent[FNOTE]'The long tradition;' so Spiegel.[/FNOTE] of the good Mazdayasnian Faith.

 

I would confess myself a Mazda-worshipper, of Zarathushtra's order, a foe to the Daevas, devoted to the lore of Ahura, for Hawan, the Asha-sanctified master of Asha, for (his) sacrifice, homage, propitiation, and praise, for Savanghi and for Visya, the Asha-sanctified master of Asha, for (his) sacrifice, homage, propitiation and praise, and for the sacrifice, homage, propitiation and praise of the masters of the days in their duration, and of the days during daylight, for those of the monthly festivals, and for those of the yearly ones, and for those of the seasons!

 

With this libation and Baresman I desire for this Yasna the bounteous Manthra, the most glorious. I desire for this Yasna the law instituted against the Daevas. I desire for this Yasna the Zoroastrian law. I desire for this Yasna the long tradition. I desire for this Yasna the good Mazdayasnian Religion.

(translation from http://www.sacred-texts.com/zor/sbe31/yasnae.htm)

EDIT: While the names for Hindu devas and Zoroastrian daevas are cognates, it seems that the concepts themselves are rather different. It should be noted that the Hindu term asura and the Zoroastrian term ahura are cognates as well. While both Hinduism and Zoroastrianism have a dichotomy between devas/daevas and asuras/ahuras (although with opposite sides identified as good and bad in the two religions), the once-popular claim that the opposition originated from a common source in Indo-Iranian times is no longer widely accepted. While both religions have always distinguished the two concepts, neither the Hindu asuras nor the Zoroastrian devas were originally portrayed as demons or similar; their demonizations, and the resulting direct oppositions, occurred much later, so the opposition between devas/daevas and asuras/ahuras cannot be a feature descending from a common Indo-Iranian belief.