The second distinction that emerges in R.’s writings is the One-sided Dependence of the world on Brahman. Whereas the latter is eternally tranquil, this world is subject to incessant vibrations (jagatyām jagat). The emergence of our consciousness into this picture gives rise to the duality of appearance (vivarta) and transformation (parināma). The Īśwara is a transformation of the Brahman, a process which is extraneous to the consciousness and captures all the vividness of Brahman without diminishing its order whereas appearance is a reflection of the external reality into the sensuous mirror that is us – the Observer. Now this convergence entails a loss of information for it is restricting the Īśwara and its immensity to the limit of our collective neural combinations. This appearance is of an order lower than the cause from which all this grows, the Brahman. In the external reality, at our hand, this results in a chirality, an arrow of time, a single sided energy flow.
In the Yajur Veda (14.18) mā as measure is interestingly detailed at three levels viz. mā (maa) , pramā (p`maa) and pratima (p`itmaa). The further explanation to this shlöka is given in Śatapatha Brāhmana VIII.3.3.5 . Here, I feel, is an important metaphysical concept which should be studied meticulously. Let us commence with Max Müller’s translation :-