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always embodied, that is it always has a gross material body, which is born, which grows old, which falls ill, and which dies. We must understand that all these changes are in respect of the body. Though the soul experiences the pleasures and pains through the body, it is embodied in, and undergoes consequent changes in moods; the sentient matter that the soul is does not change. It passes from one body to the other with every death and rebirth of its bodies. The soul is permanent. The bodies are its modes that change all the time, the sentient soul-matter does not. The bodies are born (production or utpāda), the bodies become diseased, they decay and they perish (destruction or vyaya), the souls remain eternally permanent (permanence or dhrauvya). The changes in the modes in the form of visible changes in the bodies and even the change of bodies on death and rebirth are easy enough to understand. Subtler are the changes in moods of the living beings and they take some understanding to follow. As we have mentioned earlier, the bodies are only means to generate experiences for the souls. The soul experiences pleasures or pains according to the fruition of the auspicious or inauspicious karmamatter associated with it owing to its past actions. The pleasurable and painful experiences generate corresponding feelings in the souls and they undergo suitable changes in moods. Though the change is not observable every time a change of mood takes place, it can be felt by the soul all the same. The mood-changes are also continuous and happen all the time. Even the liberated souls undergo changes of moods in the form of what they perceive from time to time (Jņāna parinaman) as well as what they see from time to time (Darśana Parinaman). The Non-living Changes –
We must also understand as to how the non-living matter undergoes constant change and even then maintains its permanence. Let us take the example of an earthen brick. The brick maker takes the earth and processes into a brick. Someone
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