ब्रह्म व इदमग्र आसीदेकमेव; तदेकं सन्न व्यभवत् । तच्छ्रेयोरूपमत्यसृजत क्षत्रम्, यान्येतानि देवत्रा क्षत्राणि—इन्द्रो वरुणः सोमो रुद्रः पर्जन्यो यमो मृइत्युरीशान इति । तस्मात्क्षत्रात्परं नस्ति; तस्मात्ब्राह्मणः क्षत्रियमधस्तादुपास्ते राजसूये, क्षत्र एव तद्यशो दधाति; सैषा क्षत्रस्य योनिर्यद्ब्रह्म । तस्माद्यद्यपि राजा परमताम् गच्छति ब्रह्मैवान्तत उपनिश्रयति स्वाम् योनिम्; य उ एनं हिनस्ति स्वां स योनिमृच्छति, स पापीयान् भवति, यथा स्रेयांसं हिंसित्वा ॥ ११ ॥
brahma va idamagra āsīdekameva; tadekaṃ sanna vyabhavat | tacchreyorūpamatyasṛjata kṣatram, yānyetāni devatrā kṣatrāṇi—indro varuṇaḥ somo rudraḥ parjanyo yamo mṛityurīśāna iti | tasmātkṣatrātparaṃ nasti; tasmātbrāhmaṇaḥ kṣatriyamadhastādupāste rājasūye, kṣatra eva tadyaśo dadhāti; saiṣā kṣatrasya yoniryadbrahma | tasmādyadyapi rājā paramatām gacchati brahmaivāntata upaniśrayati svām yonim; ya u enaṃ hinasti svāṃ sa yonimṛcchati, sa pāpīyān bhavati, yathā sreyāṃsaṃ hiṃsitvā || 11 ||
11. In the beginning this (the Kṣatriya and other castes) was indeed Brahman, one only. Being one, he did not flourish. He specially projected an excellent form, the Kṣatriya—those who are Kṣatriyas among the gods: Indra, Varuṇa, the moon, Rudra, Parjanya, Yama, Death, and Iśāna. Therefore there is none higher than the Kṣatriya. Hence the Brāhmaṇa worships the Kṣatriya from a lower position in the Rājasūya sacrifice. He imparts that glory to the Kṣatriya. The Brāhmaṇa is the source of the Kṣatriya. Therefore, although the king attains supremacy (in the sacrifice), at the end of it he resorts to the Brāhmaṇa, his source. He who slights the Brahmaṇa, strikes at his own source. He becomes more wicked, as one is by slighting one’s superior.
In the beginning this, the Kṣatriya and other castes, was indeed Brahman, identical with that Brahman (Virāj) who after manifesting Fire assumed the form of that. He is called Brahman, because he identified himself with the Brāhmaṇa caste. One only:Then there was no differentiation into other castes such as the Kṣatriya. Being one, i.e. without any protector etc. such as the Kṣatriya, he did not flourish, i.e. could not do his Work properly. Hence he, Virāj, thinking, ‘I am a Brāhmaṇa, and these are my duties,’ in order to create duties pertaining to a Brāhmaṇa by birth—to glorify himself as a performer of rites— specially, pre-eminently, projected an excellent form. What is that? The caste called Kṣatriya. This is being pointed out by a reference to its individuals. Those who are well known in the world as Kṣatriyas among the gods. The plural is used (in ‘Kṣatriyas’), as in grammar a word denoting a caste may be optionally in the plural.[46] Or because there are many individuals in a caste, the difference is figuratively transferred to the group. Who are they? This the text answers by mentioning particularly the anointed ones: Indra, the King of gods; Varuṇa, of the aquatic animals; the moon, of the Brāhmaṇas; Rudra, of the beasts; Parjanya, of lightning etc.; Yama, of the Manes; Death, of disease etc.; and Iśāna, of luminaries. These are some of the Kṣatriyas, among the gods. It should be understood that after them the human Kṣatriyas, Purūravas and others belonging to the Lunar and Solar dynasties, presided over by the Kṣatriya gods, Indra and the rest, were also created. For the creation of the gods is mentioned for this very purpose. Because Virāj created the Kṣatriyas with some special eminence attached to them, therefore there is none higher than the Kṣatriya, who is the controller of the Brāhmaṇa caste even. Hence the Brāhmaṇa, although he is the source of him, worships the Kṣatriya, who has a higher seat, from a lower position. Where? In the Rājasūya sacrifice. He imparts that glory or fame which belongs to him, viz. the title of Brahman, to the Kṣatriya. That is to say, when the king, anointed for the Rājasūya sacrifice, addresses the priest from his chair as ‘Brahman.’ the latter replies to him, ‘You, O King, are Brahman.’ This is referred to in the sentence, ‘He imparts that glory to the Kṣatriya.’ The Brāhmaṇa, who is the topic under consideration, is indeed the source of the Kṣatriya. Therefore, although the king attains supremacy, viz. the distinction of being anointed for the Rājasūya sacrifice, at the end of it, when the ceremony is over, he resorts to the Brāhmaṇa, his source, i.e. puts the priest forward. But he who, proud of his strength, slights or looks down upon the Brāhmaṇa, his own source, strikes at or destroys his own source. He becomes more wicked by doing this. The Kṣatriya is already wicked on account of his cruelty, and he is more so by hurting his own source, as in life one is more wicked by slighting one’s superior.