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long period of time. Having slackened, he accepted the state of being a 'tridandi'. He regained the status of a Jain monk in his 16th birth.
There are numerous such examples. To regain lost good conduct and virtues even after life times is a very difficult task. Also, a person, who has developed moral conduct, may not attain good health or wealth in the same life because of intense past demeritorious karmas, yet in the births that follow, he may achieve more of both. Gunasen is an unflagging example of this fact. In his successive lives and intermittent births as a demi-god, he received life spans of 1, 5, 9, 15, 18, 20, 30 sagaropams which suggests his sequential progress. In his human births, in between his births as a demi-god, he advanced in his internal as well as external prosperity with the passage of time. This means that the soul of Gunasen did not abandon virtues like straight forwardness, friendliness and forgiveness despite suffering arrogant behaviour, betrayal and afflictions caused to the point of death, subjected by the soul of Agnisharma. He maintained his gentlemanly conduct at all cost. As a result, he kept achieving higher and higher levels of moral behaviour and greater prosperity in an uninterrupted manner. Thus a person, who upholds his moral behaviour even at the cost of losing his wealth, at the end, begets abundant wealth.
This proves that health has more significance than
Tridandi = a Brahmin mendicant who dons saffron clothes, bears a three-pronged lance in his hand, wears wooden sandals and leaves a lock of hair on the crown of the head after tonsure (of head) Sagaropam = pit-based simile time unit, 10(15) palyopams
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