Ahunavaiti Gatha, Yasna XXXII, Section 1a
Ahura Mazda Principlecosmology
The divine ordering principle of truth and light.
The passage explicitly identifies Ahura Mazda as the Great Creator and Living Lord who rules through Good Mind and Righteousness.
All passages →Angra Mainyu Principlecosmology
The principle of cosmic disorder and falsity.
The text describes the opposing force as the Evil Mind, Lie-demon, and Evil Spirit ruling the Daêvas.
All passages →Asha Cosmic Ordercosmology
Truth as the fundamental structure of reality.
Righteousness (Asha) is presented as the fundamental standard of truth against which the Lie and deceit are judged.
All passages →Cosmic Dualismtheology
Ontological opposition between two primal principles (light/darkness, truth/lie, spirit/matter) as the fundamental structure of reality.
The passage establishes a fundamental ontological opposition between the Good Mind/Righteousness and the Evil Mind/Lie.
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 text speaks of the 'utter destruction' of the wicked and the promise of Immortality for the righteous.
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 passage emphasizes the triad of Good Mind (thought), Righteousness (truth/word), and Piety/Sacrifice (deed) as the path to salvation.
All passages →Living Godtheology
The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality.
Ahura Mazda is repeatedly addressed as the 'Living Lord' who actively answers prayers and rules through His power.
All passages →Prayerpraxis
Direct address to the divine, whether petitionary, contemplative, or liturgical; speech and silence offered upward.
The text explicitly mentions prayer as a central action ('as I Zarathustra prayed') and describes Ahura Mazda's response to it.
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