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.

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).

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.

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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