Look at the marvelous variety in Creation. No one thing is the same as another; no one person resembles another. This can only be the lila or sport of the Phenomenon with limitless glory; God. Anyone can understand that no lesser power could be the source. On the basis of the mystery that inheres in Creation one can easily infer the Almighty Power that has created it. Those who are incapable of unravelling the mystery of the Created can never unravel the nature of the Creator.

Creation or the Cosmos is the manifestation of the Will latent in Brahmam. All this is God's sankalpa, Will or Plan. The theorists who frame and propagate the other explanations mentioned above are only wasting their time; arguments and counter-arguments are mere barren exercises. Or they can be pronounced as exhibitions of the scholarship of pundits, or as intellectual gymnastics of the learned. They cannot satisfy the yearnings of those whose minds are pure and whose consciousness is clarified. Everything is caused by the Divine Will - this is the firm belief of theists. Each one decides this problem from his own level of awareness; the Sutras mention these varied points of view and consider the validity. Birds that fly reach heights proportionate to the power with which they can use their wings. So too, these thinkers gave their explanations on the Creation, continuance and collapse of the Cosmos on the basis of the faith and the intelligence they had.

But, all that any one can depend upon as evidence or proof in this inquiry is, at best, only indicative characteristics or thatasttha lakshanas. These characteristics cannot take us far. The genuine characteristics, Swarupa Lakshanas, alone can reveal the Truth. They are Sathyam, Jnanam, Anantham, Truth, Wisdom, Unlimitedness. The genuine nature of Brahmam is Truth, the Eternal IS. It is the Universal Consciousness, Jnanam. It is Everlasting, beyond Time and Space. And, these are immanent in every entity, living or non-living, in the Universe.

Indicative proofs are temporary signs by which one can identify some other thing or person one desires to know. For example, when the moon is just a little arc in the sky and one desires to see it, a person indicates it with his finger pointed towards it. Or, when one desires to look at a particular star, a person says, "there, just above that branch of this tree." The moon is far away, and the star is much farther. At the moment when one expresses his yearning, it could be seen just above the branch, but that is only a temporary location. Soon, the location changes. The finger can no longer be correct, for the star or moon moves across the sky.