Ahunavaiti Gatha, Yasna XXXII, Section 1c

The divine ordering principle of truth and light.

The passage directly addresses Ahura Mazda as the supreme ruler and source of reward, central to Zoroastrian theology.

The divine spark or luminous quality residing within the human person, potentially recognisable through introspection.

Refers to the 'mental light of the pious' as a state of being within the human.

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

God is depicted as actively ruling, teaching, healing woes, and dispensing reward.

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

The text functions as a direct invocation and address to the divine ('O Mazda Ahura').

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 speaker asserts power to defend and avenge through the 'word of my mouth', indicating causal efficacy of speech.