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270
Amrita
literature, and this meaning cannot be assigned to Pānini himself. Other than P. 4. 2. 66, the use of this word and its derivatives at P. 3. 2. 158, 5. 2. 101, 4. 3. 12, 5. 2. 85, do not show this meaning at all. As the equation between G and kred' is objected to on phonetic grounds, it is not safe to make use of it for this purpose. In fact, E. Benveniste has pretty nearly proved that the word for 'heart' in its earliest sense was more a physical organ than a mental state, and hence ideas like desire, will etc., were not associated with it. This is true of the whole range of Sanskrit literature and hrd or hrdaya is not associated with the mental states like will, desire, hope etc. Hence, Köhler's attempt to prove the sense of desire for act as being as old as its other senses, faith and devotion, cannot be easily accepted. As Benveniste remarks, we see that there is no need for the generosity, desire to give, which Köhler believed was the semantic constituent of (this) word'.. He believes that the original and basic meaning of the word was 'trust'.
The words derived from stased like asta, Go, Stalca, SH, (FYRICS) श्रद्धान, श्रद्धामनस, श्रद्धामनस्या, श्रद्धामय, श्रद्धालु, श्रद्धावान्, श्रद्धिन, अद्धिव, श्रद्धेय, and श्रद्धेयत्व, do.. not show any component of desire' or 'liking in them. The only compound which can be interpreted to mean, 'to give according to ones desire is rarely found in Sanskrit, while on the contrary, to give or get a 'boon (CP) according to one's desire is very common and usual. The change of meaning from trust, believe, faith etc. to desire is far more natural than a change in the reverse direction. The same is true of the word यथाश्रद्धम्.
With tl meaning trust, faith, conviction, the word ufagra get its usual sense of suppression or counteraction, something against those or inspite of Tecl belief. The use of the verb 5 used with verbs like 474 could mean ‘killing one's mind', suppressing its natural inclination. In this situation, one can also imagine that what is done is against one's desire which must have led a host of commentators to assign this meaning to steel. That a similar idiom existed in early days can be seen from a few examples in which 67 is replaced by the root hrefa which has become more usual in the Middle Indo-Aryan stage. One can consider the following two examples in this respect.
RHICHYPE II 157 3404 Teu Alfas tu tuffa het fe; II 163 fafetours मणु मरइ; II 171 सो जाणिवि मणु मारि; दोहापाहुड १४ मोहु विलिज्जइ मणु मरइ; ९५ अप्पा परहं ण मेलविउ मणु मोहिवि सहस त्ति.
The following idioms in some Modern Indian languages can also be considered. Marathi HRU- T GC Jau (Date); HISU-TGE2 Suofas