"Charitra," meaning conduct, extends beyond mere acts of good or bad. It encompasses the restraint of inner desires, ensuring no harm befalls any living creature, no matter how small or in what form. Charitra reaches its pinnacle when one holds no attachment or hatred towards the surrounding world. However, achieving this is no easy task, as we develop new habits while discarding old ones. To transform our habits, we must embrace voluntary vows that restrict our actions and approach to life, leading us naturally to a restrained existence. While different individuals undertake different vows, the ultimate goal remains the cultivation of right conduct.

In scriptures, these vows are categorized into two main groups:

1. Maha Vrats (Major Vows or Absolute Vows) for monks and nuns: These vows encompass non-violence, truthfulness, non-stealing, celibacy, and non-possessiveness, to be observed mentally, verbally, and physically in their entirety. Each aspect is further observed in three ways: refraining from committing such acts ourselves, refraining from asking others to do them, and refraining from encouraging others to do them. Those who voluntarily renounce worldly life and become sadhus (monks) and sadhvis (nuns) undertake these vows. They are also known as Anagari.

2. Anu Vrats (Minor Vows or Relative Vows) for householders: Due to the challenges faced by householders in fully observing the Maha Vrats, they undertake vows with certain limitations, known as minor vows. People who undertake these vows are called shravaks, shravikas, or Agari.

Maha Vrats include:

1. Savvao Panaivayao Virman Vrat (Absolute Non-Violence Vow): This vow entails practicing non-violence mentally, verbally, and physically in all aspects of life, including meeting daily needs.

2. Savvao Musavayao Virman Vrat (Absolute Truthfulness Vow): In this vow, lying is completely abandoned mentally, verbally, and physically. Only the truth is spoken.

3. Savvao Aadinnadanao Virman Vrat (Absolute Non-Stealing Vow): This vow entails relinquishing all forms of stealing mentally, verbally, and physically. Nothing is taken unless offered by the owner and meets the restrictions of monastic life.

4. Savvao Mehunao Virman Vrat (Absolute Celibacy Vow): Celibacy is observed mentally, verbally, and physically in its entirety. Upon taking this vow, even thoughts about or physical contact with members of the opposite sex, including children, are prohibited.

5. Savvao Pariggrahao Virman Vrat (Absolute Non-Possessiveness Vow): Greed and attachment to material possessions are renounced mentally, verbally, and physically. Only items essential for daily life are retained. (In the case of Digambar monks, even clothing is not worn for this reason.)

Anu Vrats include:

1. Sthool Panaivayao Virman Vrat (Limited Non-Violence Vow): This vow entails practicing non-violence towards living beings with two to five senses. Utmost care should be taken to minimize violence towards beings with only one sense, as it is challenging to carry out daily life without it.

2. Sthool Musavayao Virman Vrat (Limited Truthfulness Vow): In this vow, great care is taken to avoid falsehoods.

3. Sthool Aadinnadanao Virman Vrat (Limited Non-Stealing Vow): This vow emphasizes refraining from stealing or borrowing others' belongings without permission.

4. Sthool Mehunao Virman Vrat (Limited Celibacy Vow): Faithfulness to one's spouse and abstaining from extramarital relationships are observed in this vow.

5. Sthool Pariggahao Virman Vrat (Limited Non-Possessiveness Vow): This vow encourages minimizing the desire for material possessions and greed in earning and accumulating wealth.

Supporting Vows (Guna Vrats):

The following Guna Vrats provide support to the aforementioned five vows, enabling their more effective implementation:

1. Disha Pariman Vrat (Geographic Limitation Vow): This vow sets boundaries for travel, business, and other activities, allowing actions to be confined to necessary areas.

2. Bhogopbhog Virman Vrat (Consumption and Occupation Limitation Vow): This vow places limits on the consumption of various items, whether used once or repeatedly. It also encourages selecting occupations with minimal exposure to violence.

3. Anartha Dand Virati Vrat (Purposeless Violence Limitation Vow): This vow restricts engaging in purposeless activities.

Training Vows (Shiksha Vrat):

The preceding eight vows guide us in limiting our actions to reduce the influx of karma. The next four vows train us to prevent new karma from arising and eliminate existing karmas:

1. Samayik Vrat (Self-control and Equanimity Vow): Despite the demands of social life, at least forty-eight minutes a day should be dedicated to self-control, relinquishing familial, social, economic, and cultural responsibilities. Mentally, verbally, and physically, one should focus on religious readings or meditation during this time. It helps prevent new karma and facilitates the elimination of existing karmas. Over time, the duration of self-control can be extended beyond 48 minutes.

2. Dishavakashik Vrat (Day to Day Additional Limitation Vow): Upon awakening, this vow is taken to impose definite limits on daily activities, reducing the accumulation of karma and fostering a more disciplined life.

3. Poshadh Vrat (Monkshood Exposure Vow): This vow enables us to experience a day of living like a monk or nun. By temporarily renouncing household, social, economic, and cultural responsibilities, we practice this vow. Regular observance slows the inflow of new karma and eliminates existing karmas. If this vow becomes easy to follow, it may eventually lead to monkshood.

4. Atithi Savinbhag Vrat (Selfless Offerings to Unexpected Guests Vow): This vow teaches the value of sharing, especially when unexpected and needy individuals arrive at our doorstep. Monks and nuns are particularly receptive to such sharing. While giving, it is essential to have no regrets or expectations. Sharing cultivates detachment, acknowledging that nothing truly belongs to us. Observing this vow contributes to liberation from worldly life.

Our thoughts while undertaking these vows are crucial. They should be positive and aimed at destroying karmas.

There are three common obstacles to upholding these vows:

1. Maya (Deception): Vows should not be taken to showcase oneself or seek praise. Nor should they be used to deceive others, as this would yield inferior results.

2. Niyanu (Expectations): Undertaking vows with the expectation of gaining materialistic benefits is unfavorable. It not only depletes what is gained but also compromises the primary purpose of vows, which is to eradicate karmas.

3. Mithyatva (Wrong Beliefs): Taking vows without belief in liberation, merely expecting worldly pleasure, is erroneous. We must remember that austerities are performed to liberate the wandering soul from worldly entanglements. Proper understanding of the vows, mentally, verbally, and physically, is crucial for them to yield the desired results.

Living in accordance with these ethical principles eventually leads us to embody right conduct.