ब्रह्म वा इदम् अग्र आसीद् एकम् एव । तद् एकं सन् न व्यभवत् । तच् छ्रेयो रूपम् अत्यसृजत क्षत्रं, यान्य् एतानि देवत्रा क्षत्राणीन्द्रो वरुणः सोमो रुद्रः पर्जन्यो यमो मृत्युर् ईशान इति । तस्मात् क्षत्रात् परं नास्ति । तस्माद् ब्राह्मणः क्षत्रियं अधस्ताद् उपास्ते राजसूये । क्षत्र एव तद् यशो दधाति । सैषा क्षत्रस्य योनिर् यद् ब्रह्म । तस्माद् यद्य् अपि राजा परमतां गच्छति ब्रह्मैवान्तत उपनिश्रयति स्वां योनिम् । य उ एनं हिनस्ति स्वां स योनिम् ऋच्छति । स पापीयान् भवति यथा श्रेयांसं हिंसित्वा
brahma vā idam agra āsīd ekam eva | tad ekaṃ san na vyabhavat | tac chreyo rūpam atyasṛjata kṣatraṃ, yāny etāni devatrā kṣatrāṇīndro varuṇaḥ somo rudraḥ parjanyo yamo mṛtyur īśāna iti | tasmāt kṣatrāt paraṃ nāsti | tasmād brāhmaṇaḥ kṣatriyaṃ adhastād upāste rājasūye | kṣatra eva tad yaśo dadhāti | saiṣā kṣatrasya yonir yad brahma | tasmād yady api rājā paramatāṃ gacchati brahmaivāntata upaniśrayati svāṃ yonim | ya u enaṃ hinasti svāṃ sa yonim ṛcchati | sa pāpīyān bhavati yathā śreyāṃsaṃ hiṃsitvā
Devanagari rendered by HREEM from the edition's roman (IAST) text; the IAST is the edition's own.
Verily in the beginning this was Brahman, one only. That being one, was not strong enough. It created still further the most excellent Kshatra (power), viz. those Kshatras (powers) among the Devas,—Indra, Varu/za, Soma, Rudra, Par^anya, Yama, Mrztyu, Lana. Therefore there is nothing beyond the Kshatra, and therefore at the Rd^ashya sacrifice the Brahmazza sits down below the Kshatriya. He confers that glory on the Kshatra alone. But Brahman is (nevertheless) the birth-place of the Kshatra. Therefore though a king is exalted, he sits down at the end (of the sacrifice) below the Brahman, as his birth-place. He who injures him, injures his own birth-place. He becomes worse, because he has injured one better than himself.
Translated by F. Max MüllerFrom an unproofread scan of the printed edition; spelling and line breaks may carry OCR errors.