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The following principles are the ones most accepted by the majority of people who follow Sanatana-dharma, and are also referenced in the Vedic texts. Beyond these, there are various schools of thought, which have further developments in their own outlook and philosophy, such as the Shaivites, Vaishnavas, Shaktas, Brahmanandis, Tantrics, and so on.  

The following principles are the ones most accepted by the majority of people who follow Sanatana-dharma, and are also referenced in the Vedic texts. Beyond these, there are various schools of thought, which have further developments in their own outlook and philosophy, such as the Shaivites, Vaishnavas, Shaktas, Brahmanandis, Tantrics, and so on.  

# '''One Supreme Being''' : With no beginning or end, the all in all, the unlimited Absolute Truth, who can expand into many forms is the Supreme Being. In this regard, the RigVeda (1:164:45) says<blockquote>एकम् सत् विप्रह् बहुध वदन्ति || ekam sat viprah bahudha vadanti || </blockquote>Though sages may call Him by different names (such as Krishna, Rama, Paramatma, etc.) there is but one Absolute Truth (Satya), or The One Existence (Brahman) which is source and foundation of everything. Vedas declare the triple nature of Ishvara (called variously as Brahman, Supreme etc) to be Sat-Chit-Ananda (सत्-चित्-आनन्द) and Satyam-Jnanam-Anantam Brahma सत्यंज्ञानमनन्तं ब्रह्मा (Taittriya Upanishad 2.1.1). He is the form of eternal knowledge, universal truth and bliss. He is supreme, full of beauty, knowledge, is all-powerful and all-pervading. He is also known by His three main features: namely '''Brahman''', the all-pervading, impersonal spiritual force or effulgence; the '''Paramatma''', the localized expansion known as the Super Consciousness which accompanies every individual soul in the heart of everyone; and then '''Bhagavan''', the Supreme Personality and form of God. The goal to be achieved by every human being and Concept of God as the ultimate goal are the foundational aspects of Indian theosophical views.<ref name=":0" />  

# '''One Supreme Being''' : With no beginning or end, the all in all, the unlimited Absolute Truth, who can expand into many forms is the Supreme Being. In this regard, the RigVeda (1.164.45) says<blockquote>एकम् सत् विप्रह् बहुध वदन्ति || ekam sat viprah bahudha vadanti || </blockquote>Though sages may call Him by different names (such as Krishna, Rama, Paramatma, etc.) there is but one Absolute Truth (Satya), or The One Existence (Brahman) which is source and foundation of everything. Vedas declare the triple nature of Ishvara (called variously as Brahman, Supreme etc) to be Sat-Chit-Ananda (सत्-चित्-आनन्द) and Satyam-Jnanam-Anantam Brahma सत्यंज्ञानमनन्तं ब्रह्मा (Taittriya Upanishad 2.1.1). He is the form of eternal knowledge, universal truth and bliss. He is supreme, full of beauty, knowledge, is all-powerful and all-pervading. He is also known by His three main features: namely '''Brahman''', the all-pervading, impersonal spiritual force or effulgence; the '''Paramatma''', the localized expansion known as the Super Consciousness which accompanies every individual soul in the heart of everyone; and then '''Bhagavan''', the Supreme Personality and form of God. The goal to be achieved by every human being and Concept of God as the ultimate goal are the foundational aspects of Indian theosophical views.<ref name=":0" />  

#'''Jivatma''' : In Shruti and Smrti, in Purana and Itihasa, the Self in man is declared to be of the nature of Brahman. The Jivatma is Brahman, as a seed is to the tree, and remains a wanderer in Samsara till he realizes his true Self. Shvetashvatara Upanishad says thus <blockquote>अङ्गुष्ठमात्रः पुरुषोऽन्तरात्मा सदा जनानां हृदये सन्निविष्टः ।(Shve. Upan. 3.13)<ref>Shvetashvatara Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A4%E0%A4%BE%E0%A4%B6%E0%A5%8D%E0%A4%B5%E0%A4%A4%E0%A4%B0%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A4%E0%A5%8D/%E0%A4%A4%E0%A5%83%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A4%83_%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 3])</ref> </blockquote>The measure of a thumb, the Purusha, the Inner Self of all, ie ever residing in the heart of men. Embodied in a form ([[Upadhi (उपाधिः)|Upadhi]]) (casting off the wornout ones), experiencing and evolving through it, reaps his reward in the invisible worlds. Three-fold is his nature - Iccha (Will), Jnana (Wisdom) and Kriya (Action) the laws of which cover the making of Karma for the Jivatma. He goes through the three stages of the evolution of Manas : subjection to Kama, conflict with Kama, triumph over Kama and development of higher intellectual powers. Once Buddhi or Intellect is evolved, Avidya disappears and he attains unity with Brahman.<ref name=":0" /><ref>N. S. Ananta Rangacharya (2003) ''Principal Upanishads (Isa, Kena, Katha, Prasna, Mundaka, Mandookya, Taittiriya, Mahanarayana, Svetasvatara) Volume 1.'' Bangalore : Sri Rama Printers</ref>   

#'''Jivatma''' : In Shruti and Smrti, in Purana and Itihasa, the Self in man is declared to be of the nature of Brahman. The Jivatma is Brahman, as a seed is to the tree, and remains a wanderer in Samsara till he realizes his true Self. Shvetashvatara Upanishad says thus <blockquote>अङ्गुष्ठमात्रः पुरुषोऽन्तरात्मा सदा जनानां हृदये सन्निविष्टः ।(Shve. Upan. 3.13)<ref>Shvetashvatara Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A4%E0%A4%BE%E0%A4%B6%E0%A5%8D%E0%A4%B5%E0%A4%A4%E0%A4%B0%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A4%E0%A5%8D/%E0%A4%A4%E0%A5%83%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A4%83_%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 3])</ref> </blockquote>The measure of a thumb, the Purusha, the Inner Self of all, ie ever residing in the heart of men. Embodied in a form ([[Upadhi (उपाधिः)|Upadhi]]) (casting off the wornout ones), experiencing and evolving through it, reaps his reward in the invisible worlds. Three-fold is his nature - Iccha (Will), Jnana (Wisdom) and Kriya (Action) the laws of which cover the making of Karma for the Jivatma. He goes through the three stages of the evolution of Manas : subjection to Kama, conflict with Kama, triumph over Kama and development of higher intellectual powers. Once Buddhi or Intellect is evolved, Avidya disappears and he attains unity with Brahman.<ref name=":0" /><ref>N. S. Ananta Rangacharya (2003) ''Principal Upanishads (Isa, Kena, Katha, Prasna, Mundaka, Mandookya, Taittiriya, Mahanarayana, Svetasvatara) Volume 1.'' Bangalore : Sri Rama Printers</ref>   

#'''Karma Siddhanta (Law of Cause and Effect)''' : The soul undergoes it’s own karma, by which each person must experience the results or consequences of his activities and creates his own destiny based on his thought, words and deeds.   

#'''Karma Siddhanta (Law of Cause and Effect)''' : The soul undergoes it’s own karma, by which each person must experience the results or consequences of his activities and creates his own destiny based on his thought, words and deeds.   

#'''Moksha''' : Along the road - Nivrttamarga, or the returning path, the Jivatma returns from his wanderings in the Samsara and ultimately reaches the destination, the Eternal, all the while paying for the debts he incurred in the Pravrittamarga. To see the Self is Jnana, wisdom; to love the Self is Bhakti, devotion; to serve the Self is Kriya, action. Based on his nature the Jivatma, chooses his path to Moksha. Thus evolved the three fold path to Moksha : <blockquote>भक्तिमार्गः ॥ Bhaktimarga is for those in whom Iccha (इच्छा) predominates. </blockquote> <blockquote>ज्ञानमार्गः ॥ Jnanamarga is for in those in whom Chit (चित्) predominates. </blockquote> <blockquote>कर्ममार्गः ॥ Karmamarga is for those in whom Kriya (क्रिया) predominates.</blockquote> All the three margas, in fact, are one, in which emphasis is laid on one of the three inseparable temperaments. Yoga amply supplies a sadhaka the tools by which the Self can be seen, loved and served. Mukti involves not an alteration of the circumstances surrounding the Jivatma, but the attitude of the Jivatma towards the Self and Non-Self.<ref name=":0" />  

#'''Moksha''' : Along the road - Nivrttamarga, or the returning path, the Jivatma returns from his wanderings in the Samsara and ultimately reaches the destination, the Eternal, all the while paying for the debts he incurred in the Pravrittamarga. To see the Self is Jnana, wisdom; to love the Self is Bhakti, devotion; to serve the Self is Kriya, action. Based on his nature the Jivatma, chooses his path to Moksha. Thus evolved the three fold path to Moksha : <blockquote>भक्तिमार्गः ॥ Bhaktimarga is for those in whom Iccha (इच्छा) predominates. </blockquote> <blockquote>ज्ञानमार्गः ॥ Jnanamarga is for in those in whom Chit (चित्) predominates. </blockquote> <blockquote>कर्ममार्गः ॥ Karmamarga is for those in whom Kriya (क्रिया) predominates.</blockquote> All the three margas, in fact, are one, in which emphasis is laid on one of the three inseparable temperaments. Yoga amply supplies a sadhaka the tools by which the Self can be seen, loved and served. Mukti involves not an alteration of the circumstances surrounding the Jivatma, but the attitude of the Jivatma towards the Self and Non-Self.<ref name=":0" />  

#'''The Authority of Vedas''' : Texts like Bhagavadgita which have been given or spoken by Srikrishna, considered as a Supreme Being, and others composed by sages in their deepest super conscious state in which they were able to give revelations of Universal Truths while in meditation on the Supreme form the spiritual core of Sanatana Dharma. This [[Bharatiya Samskrtika Parampara (भारतीयसांस्कृतिकपरम्परा)|Bharatiya Samskrtika Parampara]] or Vedic literature, along with other texts like Agamas and the practices congruent with them, form the basis of the Sanatana-dharma.  

#'''The Authority of Vedas''' : Texts like Bhagavadgita which have been given or spoken by Srikrishna, considered as a Supreme Being, and others composed by sages in their deepest super conscious state in which they were able to give revelations of Universal Truths while in meditation on the Supreme form the spiritual core of Sanatana Dharma. This [[Bharatiya Samskrtika Parampara (भारतीयसांस्कृतिकपरम्परा)|Bharatiya Samskrtika Parampara]] or Vedic literature, along with other texts like Agamas and the practices congruent with them, form the basis of the Sanatana-dharma.  

# '''Guru-Shishya Parampara:''' We can receive proper instruction on how to follow the teachings of the Vedic philosophy from an authorized guru who is in line with a genuine parampara, or line of gurus.

# '''Guru-Shishya Parampara''' : We can receive proper instruction on how to follow the teachings of the Vedic philosophy from an authorized guru who is in line with a genuine parampara, or line of gurus.

# '''Dharmik Jeevanavidhana''' ''':''' Leading a Dharmik lifestyle includes adherence to principles of Dharma as laid down in Shrutis and Smrtis. such as ahimsa or non-violence should be followed.

# '''Dharmik Jeevanavidhana''' : Leading a Dharmik lifestyle includes adherence to principles of Dharma as laid down in Shrutis and Smrtis. such as ahimsa or non-violence should be followed.

# '''The Four Ashramas (stages):''' In our life there are four main goals, as indicated by the four ashramas of life,  

# '''The Four Ashramas (stages):''' In our life there are four main goals, as indicated by the four ashramas of life,  

## ब्रह्मचर्य || brahmacharya (the student’s life),  

## ब्रह्मचर्य || brahmacharya (the student’s life),