On the change of bhava, a being gets a new set of the khandhas ( temporary, operative for the duration of that bhava alone). So vedana does not travel from life to life.
Then there is phassa and sanphassa, vedana and sanvedana in connection with rupakkhanda and rupaupadanakkhanda. The second in every case is ingrained in one’s gathi and is carried forward from life to life (always with changes along the way):
-“The “picture of that tree” is in our rupakkhandha forever. If we liked that tree for some reason, it may be part of our rupa upadanakkhadha (a rupa that we like and crave for)”-
So would it be correct to say that a being is made up of (a particular set of)the 5 khandhas in the shorter run of one particular bhava, and of the comulative effect of many such series of them (upadanakkhandha- sanphassa and sanvedana) in the longer run during sansara?