Ahunavaiti Gatha, Yasna XXX, Section 1b

The divine ordering principle of truth and light.

The passage explicitly invokes Ahura Mazda as the source of righteousness and the object of alignment for the faithful.

The principle of cosmic disorder and falsity.

The 'Demon of Falsehood' is explicitly mentioned as the adversary to be destroyed at the end of time.

Truth as the fundamental structure of reality.

The text centers on union with the 'Righteous Order' and true wisdom as the fundamental structure of reality.

Ontological opposition between two primal principles (light/darkness, truth/lie, spirit/matter) as the fundamental structure of reality.

The text presents a clear ontological opposition between the Ahuras/Righteous Order and the Demon of Falsehood.

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.

It describes a final event where the Demon is destroyed and the righteous are gathered while the wicked perish.

The final restoration/renovation of the cosmos.

The passage explicitly prays for the 'great renovation' and the attainment of perfection in the world.

The Zoroastrian triad of right thought, right speech, and right action as the foundation of ethical life; truth-in-living.

The text emphasizes right thoughts ('thoughts be tending'), right speech/learning ('religious incitations'), and right action ('walk... in good repute').

The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality.

Ahura is depicted as an active agent who gives incitations in happiness and sorrow and has a people.

Active compassionate care for others as a central spiritual obligation or expression of divine love.

The faithful are called to be in 'helpful readiness to meet Thy people', indicating active care for others.

Direct address to the divine, whether petitionary, contemplative, or liturgical; speech and silence offered upward.

The entire passage is structured as a direct address and petition to the divine ('And may we be...', 'Wherefore, O ye men!').

The doctrine — central to Eastern Orthodox and Maximian theology — that the human person is progressively transformed into a partaker of the divine nature by grace, not merely justified or united in passing ecstasy.

The supplicants ask to be 'As the Ahuras of Mazda', implying a transformation into divine likeness.