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Letter 10 momentary existence of the modification, it is incorrect to say that the existence of the substance, is also momentary.
For example, when we think of gold as a substance, the gold part is constant in any form of omament. Therefore it is its Dhruva Ansh gu stor or the constant ever existing part. And its form in the shape of bangles, earrings etc. are different modifications, which are changing at different times. They are its Anitya Ansh aferer styti.e. changing aspect.
A lady was crying, saying that her wonderful necklace is no more. When somebody asked whether it was stolen, she said no, it was converted into the form of bangles ! So, in fact, she has her original gold with herself. But only because she is looking from the view point of modification, which is subject to change, she is unhappy.
In the case of the soul substance, from the point of view of the modifications, namely, human form of existence ( ger ); Dev ( ) form of existence, Naraki ( ) form, Tiryanch ( fata ) form and so on, are all constantly in the process of being incamating and perishing. The problem or unhappiness arises, when we think the end of a modification to be the end of the substance itself.
But we have to remember that at the time when one modification is ending or perishing a new one is emerging i.e. appearing at the same samay. And the substance is constantly existing as it is. And once we know and believe this, the fear and anxiety about death is no more. The worries of this life, and the fear and worries of the next one to come, all go away.
By knowing only one attribute of existence, there are many advantages like: (1) I am a soul substance, and because I am Sat He I am without any
beginning or an end. I am existing since times immortal and will be so forever.
I am without a beginning and an end; therefore I am immortal. (3) Fears of seven different types vanish from our mind.
These fears are - fear of present life, fear of next life, fear of death, fear of agony, fear of disclosure of secrets, fear of nonprotection and
fear of unforeseen accidental events. (4) The false belief that the Almighty or the Ishwar is the creator,
benefactor and the destroyer of this universe, goes away. (5) The wrong belief that Karma is the creator, or care taker, or
destroyer of the soul or Jeov, also vanishes. (6) The false egoistic feeling that I am the creator, care taker and
destroyer of others also vanishes.
