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The word Sanatana is formed by the compound of Sanaa –सना (San+Aa –सन्+आ) and Tana –तन. San signifies always. That is, that which is eternal, beyond the state of beginning and end. That which is real, always established and true –Satya. Aa –आ is the extensive form of the first letter A –अ, uttered from the throat and indicates the Doer. A good meaning that comes out of Sanaa (a combination of San+Aa) is that this divulges the ever-existing state. It signifies permanence. Tana is in the sense of structure, rule or system. In simple words, Tana means a set of order, rule, structure or system. The best and the most accepted meaning of the whole word the Sanatana is the law, rule, structure or system dedicated to the ever-existing or always-established truth for the greater good of all the elements of the universe.

Now, the question is, which is the place of origin of the word Sanatana? In simple words, where did the word Sanatana first appear? It is very important to be familiar with  this, because now-a-days various kinds of discussions are going on in this regard. There are arguments and debates about the word Sanatana. Such arguments often lead to mislead the reality of the word Sanatana and also seem to undervalue its high dignity, although the glory and significance of the word Sanatana dedicated to truth and eternity can never be diminished.

The word Sanatana first appeared in the Mantra of the world’s oldest Vedic scripture, the Rigveda. The period of writing of the Rigveda is very ancient. Despite differences of opinion, it has been accepted by Indian as well as foreign scholars that the scripting work of the Rigveda took place many centuries before the birth of Tathagata Gautama Buddha. The word Sanatana (सनता –Sanataa) appears in the First Mantra of the Third Sukta of the third Mandala of the Rigveda along with the plural of the word Dharma, i.e., ‘Dharmaani –धर्माणि’. In quite simple words, through this Mantra, citing the eternality (सनातनता) of the immutable (eternal) qualities of Agni, righteous acts have always been expected from the learned people. Doing so, always keeps them free from sins and never makes them guilty. Rather, they glorify their being by imparting true wisdom/knowledge for the greater good of fellow beings following the Sanatana Dharma.

According to this entire Mantra (3: 3: 1) of the Rigveda: “Vaishvaanaraaya Prithupaajase Vipo Ratnaa Vidhanta Dharuneshu Gaatave/

Agnirhi Devaan Amrito Duvasyatyathaa Dharmaani Sanataa Na Duudushat//”, i.e., “As fire –Agni keeps its eternal (the Sanatana) qualities intact and, thus, does not get contaminated, similarly learned ones enrich their nature by imparting true knowledge (सत्यज्ञान) for the benefit of the people and follow the path of the Dharma.”

Undoubtedly, the basic idea and the spirit of the word Sanatana is clearly expressed here while keeping fire –Agni at the centre by citing its qualities, virtues and attributes –energy, heat, light etc. This clarity brings forth the unchangeable and everlasting state showing the truth of the Sanatana that is beyond the state of beginning and end.

The word Sanatana, originally appeared in the Rigveda, is also mentioned in the Puranas, the Manusmriti and the Shrimadbhagavadgita. In the Shivapurana (2: 2: 16) it is mentioned in terms of an imperishable state and in the Manusmriti (4: 128) it is symbolic of the Satya –truth. The word Shashwata, which appears in the Shrimadbhagavadgita (14: 27) is fairly synonymous with the Sanatana.

There are differences of opinion, knowingly or unknowingly, among subject experts, scholars and researchers regarding the time of composition of the Puranas, the Smritis, the Ramayana (by Valmiki) and the Mahabharata of which the Shrimadbhagavadgita is an important part. I do not want to discuss such differences here. But, at the same time, I am firm on my point that the word Sanatana in its original sense first appeared in the Rigveda.

It is a historical fact that before the lifetime of Shakyamuni Gautama, there was the Vedic age in the Indian subcontinent. The Vedas existed in the Vedic period. Mentions about the Vedas are available in the Buddhist Sutras –teachings of Gautama Buddha. In the Majjhima Nikaya, there is a reference to the Tathagata declaring the Savitri (the Gayatri) Mantra as the dignity or glory of the Vedic hymns.

Not only this, but another authentic thing also comes to light in this regard. Gautama Buddha was on the way to Vaishali with Ananda. A conversation was going on between the two. In that conversation, the Shakyamuni talked about the welfare of the Vajjis ‘as long as they accept the pre-established and work accordingly’. What is the pre-established? That was the basis of the system in the Vedic period; democratic institutions like Sabha, Samiti and Viditha were the backbone of the governance.

As we know, the word Sanatana appears in the humanistic teachings of Tathagata Gautama Buddha, which are fairly compassionate and large-scale human equality centred. For example, in the Dhammapada (Yamaka Vaggo-5) it appears, “एस धम्मो सनन्तनो  –Es Dhammo Sanantano”, i.e., “This is the Sanatana Dharma.”  In other words, the eternal law.

The word Sanatana emerging in the quoted Mantra of the Rigveda (3: 3: 1) and also  appearing in the teachings of Tathagata Gautama Buddha, have the same meaning. Through this, man has been called upon to indulge always in righteous acts or good conduct (benevolence, brotherhood and welfare of fellow beings with pure heart). Only righteous acts pave the way to a meaningful life; this is the eternal law, rule or the system. The purpose of this word at both the places is to clarify the state of the natural return, to see and embrace this reality of the eternal law that has always been established eventually to reveal the immutable truth. 

A Padma Shri and Sardar Patel National Awardee Indologist Dr. Ravindra Kumar is a Former Vice Chancellor of CCS University, Meerut; he is, currently the Ombudsman of Swami Vivekananda Subharati University, Meerut (India).