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The second aspect is Nikkankhia or Nihkänkshitva. It means not to expect any material gain out of spiritual pursuit. Most people try to gain the knowledge that would be helpful in getting the worldly benefit. The study of different subjects presently undertaken in schools and colleges falls in this category. It is undertaken with a view to gain proficiency that would make the student better marketable. That may be all-right for the worldly success. We are, however, dealing here with the spiritual code. We have therefore to remember that so long as one retains the worldly expectation, his or her knowledge and perception are bound to remain shallow. That shallowness would not work in the spiritual area, where deeper insight is required.
The third aspect is Nivitigichchhä or Nirvichikitsä. It means unflinching faith and absence of wavering mind. The true conviction does denote the absence of wavering. This aspect is separately stipulated here, because after gaining the conviction, one may come across new knowledge or information, which may be at variance with what he has learnt. That may tend to waver his mind. He may not feel sure whether what he has learnt is right or wrong. This term therefore stipulates having firm faith in what one has learnt.
The term has one additional significance for Jains. Jain monks may be unclad and if they are clad, their clothing may not be very neat, clean or attractive. It is possible that one may get a sense of disgust, despise or disaffection by looking at such clad or unclad monks. The spiritual aspirant has, however, to realize that outward cleanliness is not the criterion for internal purity. Since the monks are expected to have gained internal purity, there is no reason for being disaffected by their outward appearance. Thus, absence of disaffection is also a part of Nirvichikitsä.
The fourth aspect is Amoodhaditthia or Amoodhadrishti. It means not to be influenced or swayed by outward shows, displays etc. Suppose, one happens to witness a magnificent procession of some sect, which does not care for truth. It is possible that he may be impressed by such show and may think that the Jain performances are rather dull and dry. That would tend to shake his faith. This aspect therefore lays down that one's conviction of the faith should be so strong that he would not be unduly influenced by such outward shows and displays, however glamorous they may be.
The fifth aspect is called Uvavooha or Upabruhan. It means adoration of virtues and includes appreciating even the minor virtues with a view to encourage the persons concerned. The healthy encouragement works as an incentive, which helps in raising the faith of such persons. That should, however, never verge on undue praise. Otherwise, it would amount to flattery, which has to be avoided under all circumstances.
The sixth aspect is called Thirikarane or Sthirikaran. It means stabilization. We have mentioned about the unflinching faith while discussing Nirvichikitsä. The difference between the two aspects is that the first deals with one's own faith, while this one deals with stabilizing the faith of others. This can be done by providing the right information or by otherwise extending help in understanding the true essence. Religious classes, training camps, bringing out publications, audiovisual discussions, study circles, discourses,
