From the ultimate standpoint origination is impossibility. The various theories of creation - that it is the expansion of God or it is the will of God or it is for God's enjoyment or it is an illusion like a dream or it proceeds from time - are all mere imagination based on the false self (ego) within the universe [illusion]. When the universe is mere illusion, then man and his ideas and theories are bound to be illusion.
Mind (universe) is the very nature of consciousness. It is his inherent nature which simply emanates and flows from it. But even this is only an appearance for in truth there's no creation at all.
For Gnani the world is like an illusion. Viewed from the absolute there's neither birth, nor life, nor death, neither appearance nor disappearance, neither production, nor destruction, neither bondage nor liberation.
There's none who works for freedom nor is there any who is liberated - this is the highest truth. The Gnani knows that there's neither unity nor plurality - the world is neither one nor many.
Just as a piece of rope is mistaken for a snake; the consciousness is mistaken as this diverse world. Duality is an appearance and the non-dual consciousness is the real truth.
The world is not different from the consciousness and the self is not different from self and self is not different from ultimate truth.
That the non-dual absolute appears as the diverse world is only an illusion. If it really became diverse then the immortal would become mortal. The dualist who seek to prove the origination of the unborn, by that very enterprise try to make the immortal, mortal.
Ultimate nature can never change - the immortal can never become mortal and vice versa. "There's no plurality in the true nature of the consciousness; "The consciousness appears to be many"; "those who are attached to creation or production or origination are in ignorance; "the unborn is never reborn, for who can produce it?".
RIG VEDA: - The famous utterance of Upanishad that Brahman cannot be attained by duality is in RV (5.12.2). The idea that Brahman cannot be attained by mere action or effort is in RV (8.70.3) and (5.48.5); Brahman cannot be approached by thought (RV.1.170.1 or Kena U., 1.3). [RV=RIG VEDA].