Ahunavaiti Gatha, Yasna XXXI, Section 1a

The divine ordering principle of truth and light.

The passage is a direct address to Ahura Mazda, centering on His power, mind, and role as the supreme deity.

The principle of cosmic disorder and falsity.

The 'harmful Lie' and 'Lie-demon' represent the principle of cosmic disorder and falsity opposing Ahura Mazda.

Attributing human characteristics, emotions, or form to the divine; embodied divine imagery.

God is addressed with human attributes such as 'tongue of Thy mouth' and having a 'Spirit' and 'Mind'.

Truth as the fundamental structure of reality.

Righteousness (Asha) and Righteous Order are central themes, described as the fundamental structure of reality to be followed.

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

The text explicitly describes two struggling bands and the conflict between Truth/Righteousness and the Lie-demon.

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.

There is a brief reference to the Creator conceiving truths that clothed themselves in the stars.

Pronoia — the doctrine that the divine actively orders the unfolding of the cosmos and human affairs toward intelligible ends, against pure chance or blind necessity.

Ahura Mazda is described as knowing and appointing the ruler over the two bands, indicating active ordering of affairs.

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 text envisions a final victory where the Lie-demon is smitten and the righteous are rewarded with a Kingdom.

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

The triad is reflected in the emphasis on Best Mind (thought), words of truth (speech), and living according to Righteousness (action).

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

Ahura Mazda is portrayed as active, responsive to prayer, and the same for every hour, rather than an abstract principle.

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

The entire passage is structured as a petitionary prayer asking Ahura Mazda to declare truths and grant victory.

Fire as medium of divine presence.

Fire is mentioned alongside Spirit and Righteousness as a means by which God gives keenness.

The doctrine and practice that spoken or sung word carries causal-magical force — that uttering names, formulas, songs, or incantations alters reality directly rather than merely communicating about it. Vainamoinen's runo-songs that move mountains and command iron, Norse galdr, Vedic mantra, Shinto kotodama, the magician's barbarous names in the Greek Magical Papyri, Iamblichean arcane signatures and inexplicable symbols, biblical creation-by-word. Distinct from sacred_names (the ontological power of names themselves) and prayer (address to the divine); word_power_incantation is the magical-causal efficacy of the spoken word as such.

The 'Mãthra of Welfare and of Immortality' is described as proclaiming beneficent power, indicating the causal force of divine words.