न च इत्थं विमृश्यमानोऽपि प्रमेयभावमेति इत्याहसूक्ष्मोऽसि चेत्त्रिलोकीयंकलामात्रं कथं तव ।स्थूलोऽथ किं सुदर्शो नब्रह्मादिभिरपि प्रभो ॥ ३९ ॥यत् पूर्वंप्रणवोर्ध्वार्धमात्रात- … ।इति श्लोकेन उक्तं, तत्र इदं तत्त्वं - यत् परमेश्वरः परप्रमात्रेकरूपो न कदाचित् प्रमेयतामेति, अन्यथा अत्यन्ताणुरूपस्य कथमियं भवाभवातिभवरूपा त्रिलोकी अस्य कलामात्रं - परिमितांशरूपा स्यात्, स्थूलत्वे तु ब्रह्मादिशिवान्तैः न दुर्लक्ष्यः स्यात् ऐन्द्रियकप्रत्यक्षेणैव तं विषयीकुर्युः, न तु तदन्वेषणकान्दिशीकाः स्युः, यतः सर्वथैव अपरिच्छेद्यः सर्वसर्वात्मकचिदेकमूर्तिः परमेशः ततः सर्वशास्त्राणि तत्रैव परिनिष्ठितानि - इति तद्विचारपरा वयं युक्तकारिण एव ॥ ३९ ॥
In plain words
And though reflected on in this way, He does not become an object of knowing: so he says: If You are subtle, how are these three worlds a mere digit of You? And if You are gross, why are You not easily seen even by Brahmā and the rest, O Lord? What was said before, “finer even than the upper half-measure of the praṇava …” in that verse: the truth of it is this, that the Supreme Lord, whose single form is the supreme knower, never becomes the known. Otherwise, if His form were exceedingly fine, how could these three worlds, whose form is becoming, non-becoming and beyond-becoming, be a ‘mere digit’ of Him, that is, of the form of a limited portion? And if He were gross, He would not be hard to discern for Brahmā and the rest up to Śiva; they would make Him their object by sense perception alone, and would not be at a loss in searching for Him. Since the Supreme Lord is in every way beyond measure, His one body being cit, which is all and the Self of all, therefore all the śāstras come to rest in Him alone: so we who are given to inquiring into Him do rightly.