The poetic gathas are the sacred, inspired poetry of the ancient Aryan Prophet Zarathûštrá and in Yasna 46.5 and 46.6 he addresses the issue of offering protection, refuge to the good and virtuous.

We read in Yasna 46.5:

ýé vá ḵšayáns adáns drîtá ayañtem

urvátöiš vá hû-zéñtuš mithröibyö vá

rašná jváns ýé ašavá dregvañtem

vîčirö háns tat frö ḵvaætavæ mrûyát

uzüithyöi îm mazdá ḵrünyát ahûrá.

As for one who shall take into his dominion/kingdom one coming

On the basis of a binding word/formula or oath, or on the basis of good nature or noble birth or on the basis of loving friendship

One living in rightness, a genuinely good and virtuous; apart from the vile and treacherous

Telling his/her own with prophetic wisdom to truly see/observe

In order to guard against, cruelty and bloodshed, O God of Wisdom and Creative Passion

Giving refuge/protection is possible under three conditions “urvátöiš vá (binding word or oath) hû-zéñtuš (good génos, good nature and/or birth) mithrö-ibyö vá (amicability, friendship.)”

The first condition is urvátöiš from urvátá, namely “binding word or formula, law, command.” There shall be some “word, oath and bond” between the ones giving refuge and the one seeking refuge.

(Compare Avestan urvátöiš from urvátá with Lithuanian vardas “name,” Gothic, waúrd “word,” Russian vru pagan formula/lie, Vedic vrata “law, order” Proto Indo European ver “to bind.”)

The second condition is hû-zéñtuš being of “good génos.” The idea is that of innate goodness and nobility of character. (Compare Avestan zéñtuš with Latin genus, Greek génos)

The third condition is mithrö-ibyö “intercession, friendship.” The Avestan Mithra “Intercessor, loving Friend” is the god-power of “amicable exchange.” In other words, “loving friendship or amiability” constitutes the last possibility for offering refuge.

(Compare Avestan Mithra with meit, Latin mūtō, Gothic maidjan, Latvian mietuót Vedic metháti “exchange” in an amiable or amicable manner.)

Those who seek refuge shall live in rightness, honesty and justice “rašná jváns.”

Offering refuge is only to the ašava that is to the “virtuous, good and true” and not to dregvañtem or a follower of tricks and lies (Compare Avestan drug with German lug and trug.)

Only those who share our values and abide by our virtues are worthy of our passionate protection and refuge. Those who hold for good and excellent, virtues such as reverence for nature, love/kindness to animals, industry, enterprising spirit, honor and honesty, shall be given refuge amongst us.

The ancient Aryan Prophet admonishes to truly see/observe with “prophetic wisdom” víčirö the difference between the virtuous and the vile, between those who share our ideals, values and those who do NOT; in order to avoid bloodshed, cruelty and civil war ḵrünyát.

(Compare Avestan ḵrünyát with Lithuanian kraūjas, Old Church Slavonic Krúví, Old Prussian Krawian, Germanic króuh2os “blood,” Latin crūdelís “cruel”)

For he/she is treacherous who is good to the liar and treacherous

And he/she is virtuous who is a friend to the good and virtuous

Such is the pristine wisdom/vision established by the god-force

Yasna 46, 3rd to 5th rhymed verse lines

hvö zî dregváv ýé dregváitæ vahištö

hvö ašavá ýahmái ašavá fryö

hyat daænáv paôurûyáv dáv ahûrá.

ardeshir

References: Please check our scholar friend Didier Calin with further detailed illumination:

1) urvâta- like Gr. rhēma “speech” descends from a derivative of the root *wer- seen in Lith. vardas, Lv. vārds, E word, Germ. Wort, Goth. waurd etc. – it may be just as interesting to mention another kind of “derivative”, with a /s-/ before the /w/, i.e. *swer- seen in E swear, Lt. sermô and Lydian śfarwaś, among others.
2) Mithra-, Mitrá- are indeed from *meit- (but you cannot say “compare with meit” as in your text, since a) *meit- is a root (reconstructed, with a sign * in front), b) it’s a reconstruction, hence the /*/, thus it’s not “comparable” but the origin of these Avestan (etc.) words). It is indeed cognate with Lt. mūtō, Goth. maidjan, Lv mietot (this is the right orthography!), Vedic metháti etc.
3) “Germanic króuh2os “blood”” is not the right way to formulate it: what the encyclopedia means is of course an IE word-form of this root that is reconstructible based on Germanic languages, and means “raw”. The IE word is *kréuhs- and does indeed mean “blood” but not any blood, the one outside the body only! as in Lt. cruor “gore”, Ir. crú, Gr. kréas- “raw flesh”, Vedic kravíS-, and derivatives such as Lv. krevele “dried blood”, Prus. krawian, Lith. kraujas, OSl. krŭvĭ. (Lydian śfarwaś means “oath”)