God is eternal, embodying the quality of sat (eternally existing). In the Vedas, He is referred to as sat-chit-ānand, signifying eternal existence, full knowledge, and an ocean of bliss.
The soul, being imperishable, is also sat. However, the physical body is temporary (asat) as it will eventually cease to exist. Despite its minuteness (aṇu), the soul is described as sat-chit-ānand, combining the attributes of eternal existence, knowledge, and bliss.
Maya, the cosmic force from which the world emanates, is eternal or sat. Nevertheless, the material objects within the world are temporary (asat), subject to creation and destruction. In this context, while the world is asat, it is important to distinguish this from mithyā, as asat implies temporality, not non-existence.
Contrary to the assertion that the world is mithyā or non-existent, the argument holds that the world’s existence is not solely dependent on our perception. Some philosophers claim that the world ceases to exist upon attaining brahma-jñāna (knowledge of the Supreme). However, this is refuted by the activities of God-realized Saints who, despite destroying ignorance, continue to interact with the world, writing books, and using objects like paper and pen.
Moreover, the Taittirīya Upaniṣhad emphasizes God’s pervasiveness in the world, stating that He not only created it but permeates every aspect of it. If the world were truly non-existent (mithyā), it would contradict the idea of God’s all-pervading presence. Shree Krishna, in this context, describes the world as asat, emphasizing its temporary nature, rather than mithyā or non-existent. The term asat does not negate the world’s existence but highlights its fleeting nature.