तदित्थम्प्रणवोर्ध्वार्धमात्रातोऽ-प्यणवे महते पुनः ।ब्रह्माण्डादपि नैर्गुण्य-गुणाय स्थाणवे नमः ॥ ७ ॥स्थाणवे - सततावस्थितरूपाय भगवते नमः, कीदृशाय ? प्रणवस्य या ऊर्ध्वार्धमात्रा तदुपलक्षितोऽतिसुसूक्ष्मः समनारूपो मात्रा - अंशः ततोऽपि यः अणु - अनुपलभ्यमूर्तित्वात् उपलब्ध्रेकरूपः इत्यर्थः तस्मै ।तथा शक्तितत्त्वावस्थितब्रह्मबिलाधिष्ठातृब्रह्मोपलक्षितं यत् अण्डं शक्त्यण्डपर्यन्तं जगत् ततोऽपि परिच्छेद्यमूर्तेः महते - तद्व्यापकाय अपरिच्छेद्याय इत्यर्थः ।तथा नैर्गुण्यं - सत्त्वादिगुणाभाव एव गुणः - चित्प्रकाशात्मा धर्मो यस्य ।इत्थं च प्रणवोच्चारणक्रमेण समनान्तभूमिकातिक्रमेण उन्मनापरतत्त्वैकात्मकं व्याप्तसमनान्ताशेषविश्वं चिदेकघनमेव सततावस्थासु भगवत्स्वरूपं समाविशामः, इति पिण्डार्थः ॥ ७ ॥
In plain words
So in this way: Homage to Sthāṇu, finer even than the upper half-measure of the praṇava, and again greater even than the egg of Brahmā, whose quality is freedom from the guṇas. ‘To Sthāṇu’, that is, to the Lord whose form abides ever, be ‘homage’. Of what kind is He? To Him who is ‘finer’ even than the ‘measure’, that is, the portion, in the form of samanā, exceedingly subtle, which is marked by the ‘upper half-measure’ of the ‘praṇava’; ‘finer’, that is, the meaning is, whose form is the perceiver alone, since His body cannot be perceived. Likewise ‘greater’ even than the ‘egg’ marked by Brahmā, who presides over the opening of Brahman abiding in the Śakti tattva, that is, the world as far as the egg of Śakti, whose body can be bounded; ‘greater’, that is, the meaning is, pervading it and unbounded. Likewise He whose ‘quality’, that is, attribute whose nature is the prakāśa of cit, is ‘freedom from the guṇas’, that is, the very absence of the guṇas, sattva and the rest. And so, in the order of uttering the praṇava, passing beyond the stage that ends in samanā, we enter in samāveśa, in every state, into the nature of the Lord, which is one with the supreme reality of unmanā, which has pervaded the whole universe ending in samanā, and which is a single mass of cit alone: this is the gathered meaning.