The ancient váršt.mánsar commentary of the first song of the Gathas (Yasna 28) starts with the discussion of yánîm manö formula. Yánîm manö is a short preface to the first sacred song. Accordingly, the ancient seer/prophet of the Indo-Europeans, Zarathustra, is the model for mortals. Zarathustra is worthy of exquisite goodness because of his wonderful thoughts, words, and deeds. Good thoughts, good vibes, good words, and good deeds translates into a good, wonderful life.
We are the illuminators of our own happiness. We create our own heaven and/or our own hell. Godhood, goodness, light, and happiness shall be our choice, and the wondrous focus of our thoughts, words, and manifestation in our lives.
The commentary then focuses on the word paourvîm “first, foremost, earliest, incomparable in excellence,” a cognate of Old Church Slavonic prьvъ, and from Indo-European prH-uo.
The ancient commentary then discusses the foremost position of Ahûrá Mazdá, the incomparable excellence of the very self of Ahûrá Mazdá, the prime importance of the spirit of communion/prayer, and homage to the Hallowed Immortals. About performing all the good works as part of the homage to the Hallowed Immortals. About accepting the superiority of a virtuous, wise man, bringing gifts of good offerings to fire, upholding the beautiful religion (Zoroastrianism,) the innate mind-power, magical craft of the Creator (xratü,) and the measure of each act according to his desire (kám,) recognition of the life-giving powers or what is sacred/auspicious (speñtá) in signs of nature/creation, grasping the auspicious, life-giving teachings, lessons, adapting of the self to the luminous vision from the earliest ages to finished completion, and the passion/heat of Zarathustra in communion with, and prayer to Hallowed Immortals was truly unique.
The first three words of the Gathas are ahyá yásá nəmaŋhá.
The first word ahyá (Vedic asyá) refers to the very “self/essence”of Ahûrá Mazdá, and is compared to the last word of the Gathas vahyö “better, more excellently, surpass.”
The second word yásá means “to worship, to yearn for, hallow.” Yásá refers not only to “pristine worship, adoration” but to “Hallowed Immortals,” the pure, adorable yazatás.
Nəmaŋhá originally refers to “nodding of the head,” but the meaning is more like wondrous presence of Godhood through communion, prayer and homage. Nəmaŋhá has become namáz and niyayesh in Persian.
The idea of Latin numen, and numinous beauty are almost the same. Greek nљmoj [n] Latin nemus [n] “holy forest” are other cognate examples.
The “spirit of homage, prayer” in the ancient commentary refers to the gesture of “raising hands upwards” during prayer or us.tána zastö in the Avestan original
The innate mind-will power, magical craft of the Creator (xratü) is a cognate of Greek kratЪj [adj] “skillful, magically powerful.” Old Norse horskr [adj] “clever, fast, courageous” could also be related.
Spəṇtahyá/Spəṇtá is a term of the greatest significance in the Gathas and Zoroastrianism. This is the word represented by Old Slavonic svętŭ (Russian svjatój), Lithuianian šventas. Avestan Spǝntá which is translated by “sanctus” has a fundamental importance in the religious vocabulary of the Avesta. With another adjective amǝrǝta (amǝša) “immortal,” it constitutes the title amǝša-spǝnta, the “Auspicious Immortals” of the supreme god Ahûrá Mazdá. The primary sense, meaning of spǝnta is “to swell in life giving powers, to grow in strength and prosperity.” The notion of “the sacred” is invested with a power of auspiciousness, and effectiveness which has the property of increasing, augmenting. The translation and the commentary of the Avesta in middle Iranian translates spǝntá by afzönīk “increasing, prosperous,” rune fehu entertains the same concept in Old Norse poetry.
The ancient commentary of Váršt.mánsar translates rafəδrahyá from the root raf/rap as garmuki literally “warmth, passion heat.” The word refers to passion of Zarathustra in praying to Hallowed Immortals and joyously accept the beauteous presence of Godhood. The word according to most linguist scholars is uniquely Indo Iranian, but Tocharian rapurne “passion, strong emotions” seem to convey the very same idea.