[INDOLOGY] Mind and moon

Mon Aug 1 10:39:05 UTC 2016

Thank you for your contribution to this question. 

I don't think the connections given in Yaska's Nirukta and elsewhere represent historical 
derivations so much as ways in which words can be given additional meaning by associating 
them with other words. Thus indau ramate or indave dravati tell us something about the 
character of Indra, but not about the historical origin of his name. candra is historically 
connected with candate "shines", but not with  cam "drink".

Rembert Lutjeharms has kindly sent me a pdf of Jan Gonda's article "Mind and moon." In: G. 
Bhattacharya (ed.), Deyadharma studies in memory of D.C. Sircar, Delhi, 1986, pp. 147-160. 
Gonda doesn't offer a definitive solution, but he suggests a connection with the moon as the 
way to the world of the dead, which is interesting.

With best wishes,

Dermot 

On 29 Jul 2016 at 11:07, Nivedita Rout wrote:

I was too late in my response on this interesting theme, so I sent you my understanding out 
my limited knowledge in this regard in offline. Sri Aurobindo's comments on the Veda is one 
of the valuable guides to understand the secret meanings (aadhyaatmika) of the Veda. (Sri 
Aurobindo, The Secret of the Veda).
Let us examine the names of figures by their derivations (I used here Yaska's Nirukta to find 
the connection):
The word Candra derives from the root "cam" to drink (yaska). The other properties of 
Candramaa are Shining (the root "cand" candra.h candate), luminious (caaru dramati, which 
is rooted from the verb "ruc" to shine).
Candrama gives long life (R.V, 10.85.19). Soma is depicted as the mystic-wine of sacrifice 
also as the Divine Felicity. Soma extract in the Camu (the drinking bowl) is visualized as the 
Candramaa in apsu (RV. 8.82.7-8), the waters of heaven which is connected to "dhi" 
(intellect/thought) and both are connected to Indra. This Soma extract kept ready in the bowl 
for Indra, who verily desires it and it is the favorite drink of Indra so he is called as Somapaa.
On the other hand, Indra , is who takes delight in Indu, the luminious one is the God of 
Thought (manasvaan devo, RV.2.12.1). He is called Indra for he runs for the sake of 
Indu/soma (indave dravatiiti), he takes delight in Soma (indau ramate). Indra is identified as 
Indu (RV. 1.29.6) for all the qualities that is attributed to Indu in this hymn is of Indra.
So we have this mystic connection between Indra , Illumined Mind/Thought principle/Divine 
Mind and Soma that is Indu/Candra.
I humbly welcome comment.
Regards,
nibedita

From: "dermot at grevatt.force9.co.uk" <dermot at grevatt.force9.co.uk>
To: indology at list.indology.info
Sent: Wednesday, July 27, 2016 3:17 PM
Subject: [INDOLOGY] Mind and moon

Can anyone explain why the mind is the microcosmic counterpart of the 
moon? The
correspondence appears in Rgveda 10.90.13 and in countless passages of 
the Brahmanas
and Upanisads, but it's not obvious like breath and wind.

Renou Études Védiques vol XVI p. 150 says it's a play on words. I find that 
hard to accept,
because the words (candra-mas and manas) are not very similar (they are in 
Latin, but the
sages didn't have access to an Indo-European comparative dictionary).

Could the connection be through soma (often linked or identified with the 
moon), since the
mind is called a pavitra through which poetic insight (dhI) flows and becomes 
offerings
(Gonda Vision of the Vedic Poets pp. 278-9)?

Or is it that the mind, like the moon, is constant though its content continually 
changes?

--
Dermot Killingley
9, Rectory Drive,
Gosforth,
Newcastle upon Tyne NE3 1XT
Phone (0191) 285 8053

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-- 
Dermot Killingley
9, Rectory Drive,
Gosforth,
Newcastle upon Tyne NE3 1XT
Phone (0191) 285 8053

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