Ahunavaiti Gatha, Yasna XXX, Section 1a
Ahura Mazda Principlecosmology
The divine ordering principle of truth and light.
The passage centrally invokes Ahura Mazda as the supreme deity and source of righteousness and good mind.
All passages →Angra Mainyu Principlecosmology
The principle of cosmic disorder and falsity.
The text explicitly describes the evil spirit who chose the worst results and opposes the bounteous spirit.
All passages →Asha Cosmic Ordercosmology
Truth as the fundamental structure of reality.
Righteousness (Asha) is presented as the divine order chosen by the good spirit and the standard for human action.
All passages →Cosmic Dualismtheology
Ontological opposition between two primal principles (light/darkness, truth/lie, spirit/matter) as the fundamental structure of reality.
The passage structures reality around two primeval spirits, one good and one evil, who must be chosen between.
All passages →Cosmogonycosmology
Narratives or doctrines of cosmic origin — how heaven, earth, and the primordial deities first came into being. The Kojiki's deities born alone on the Plain of High Heaven, Voluspo's Ginnungagap, Genesis's tohu wa-bohu, the Timaeus's Demiurge fashioning the Receptacle, the Hesiodic Theogony, the Kalevala's egg-cosmogony, Egyptian Nun-and-Atum. Distinct from emanation_hierarchy (structural-ontological cascade), letters_of_creation (mechanism of creation), and apocatastasis/frashokereti (end-state restoration); cosmogony is temporally-narrative beginning.
The passage narrates the coming together of the two spirits at the first to make life and determine the world's order.
All passages →Eschatological Judgmentsoteriology
Final, collective cosmic judgment as an event in which the wicked are sentenced and the cosmos restored; distinct from psychopomp_journey (individual passage at death) and emphasising verdict where Zoroastrian frashokereti emphasises restoration.
The passage describes final vengeance, the gaining of the Kingdom, and the separation of the wicked and holy.
All passages →Frashokereticosmology
The final restoration/renovation of the cosmos.
The text mentions the restoration of the world to its original state at the end of time.
All passages →Good Thought Word Deedethics
The Zoroastrian triad of right thought, right speech, and right action as the foundation of ethical life; truth-in-living.
The text explicitly lists thought, word, and deed as the domains where the choice between the two spirits is made.
All passages →Living Godtheology
The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality.
Mazda is addressed directly as 'O living Lord!', indicating an active and responsive divine presence.
All passages →Prayerpraxis
Direct address to the divine, whether petitionary, contemplative, or liturgical; speech and silence offered upward.
The text contains direct invocations such as 'And I pray' and 'Hear ye then' addressed to the divine.
All passages →Ritual Firepraxis
Fire as medium of divine presence.
The instruction to see 'bright flames' with the Better Mind aligns with the centrality of sacred fire in Zoroastrian worship.
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