The Hindu scriptures are divided in shruti (what is heard) and smriti (what is transmitted). There is also a division, in the way of knowledge, between higher knowledge (paramarthika), and lower or empirical knowledge (vyavaharika), this last tied in with mithya (that which is and is not, indeterminable as real or unreal – what appears, phenomena). Another name for this last is pratibhasika (illusion, ‘aparent’, ‘appearing as’), ignorance being the root cause.
We will not go into the three theories of creation, the first two involving causality. One, ‘mythological’, explanation, is that it is due to the overabundance in the uncreated God, as potency or all possibility, which resulted in manfestation. Another is that God wanted to know Himself as object, and a third explanation is that “I was a hidden treasure and wanted to be known”.
Explanations given for the different accounts of creation belong to vyavaharika, whereas no-creation (ajati) belongs to paramarthika.