क्शत्रम्; प्राणो वै क्शत्रम्, प्राणो हि वै क्शत्रम्, त्रायते हैनं प्राणः क्शणितोः; प्र क्शत्रमत्रमप्नोति, क्शत्रस्य सायुज्यं सलोकतां जयति, य एवं वेद ॥ ४ ॥
इति त्रयोदशं ब्राह्मणम् ॥
kśatram; prāṇo vai kśatram, prāṇo hi vai kśatram, trāyate hainaṃ prāṇaḥ kśaṇitoḥ; pra kśatramatramapnoti, kśatrasya sāyujyaṃ salokatāṃ jayati, ya evaṃ veda || 4 ||
iti trayodaśaṃ brāhmaṇam ||
4. (One should meditate upon the vital force as) the Kṣatra. The vital force is the Ksatra, for it is indeed the Kṣatra. Hie vital force protects the body from wounds. He who knows as above attains this Kṣatra (vital force) that has no other protector, and achieves union with and abode in the same world as the Kṣatra.
One should meditate upon the vital force as the Ksatra. The vital force is the for it is indeed the Kṣatra, as is well known. How? This is being explathed: Because the vital force protects the body from wounds, injuries inflicted with weapons etc., by filling them up with new flesh, therefore it is well known as the Kṣatra, on account of this healing of the wounds. The result that accrues to one who knows this is being stated: He who knows as above attains this Kṣatra, or the vital force, that has no other protector, is not protected by anything else (Atra). Or the word may be ‘Kṣatra-mātra,’ as another (the Mādhyandina) recension has it; in which case the meaning will be, ‘Attains identity with the Kṣatra, or becomes the vital force.’ And achieves union with and abode in the same world as the Kṣatra.