ब्रह्म वा इदमग्र आसीदेकमेव तदे-कँ सन्न व्यभवत् ।तच्छ्रेयोरूपमत्यसृ-जत क्षत्रं यान्येतानि देवत्रा क्षत्राणीन्द्रोवरुणः सोमो रुद्रः पर्जन्यो यमो मृत्युरी-शान इति ।तस्मात्क्षत्रात्परं नास्ति त-स्माद्ब्राह्मणः क्षत्रियमधस्तादुपास्ते राज-सूये क्षत्र एव तद्यशो दधाति सैषाक्षत्रस्य योनिर्यद्ब्रह्म ।तस्माद्यद्यपि राजापरमतां गच्छति ब्रह्मैवान्तत उपनिश्र-यति स्वां योनिं य उ एनँ हिनस्ति स्वाँस योनिंमृच्छति स पापीयान्भवतियथा श्रेयाँ सँ हिँसित्वा ॥ ११ ॥
In plain words
In the beginning, this universe was Brahman alone, and being one, it did not expand. It projected forth the noble ruling power—Indra, Varuṇa, Soma, Rudra, Parjanya, Yama, Mṛtyu, and Īśāna among the gods. Therefore nothing is higher than this power. Yet the brāhmaṇa sits below the kṣatriya during the royal consecration, conferring glory upon power from the source of Brahman itself. Even when a king achieves supreme sovereignty, he ultimately finds his rest in Brahman as his true origin. Whoever injures this foundation destroys his own source and falls into deep degradation, just like one who harms his superior.
Close to the Sanskrit
Brahman indeed was this in the beginning, one alone. That being one did not expand. It projected forth an exalted form, the ruling power—these which are these powers among gods: Indra, Varuṇa, Soma, Rudra, Parjanya, Yama, Mṛtyu, Īśāna. Therefore there is nothing higher than the ruling power. Therefore the brāhmaṇa sits below the kṣatriya in the rājasūya; he bestows glory upon the ruling power alone. This which is Brahman is the womb of the ruling power. Therefore even if a king attains supreme state, ultimately he resorts to Brahman alone as his own womb. Who indeed harms this one harms his own womb; he becomes more sinful, just as having harmed a superior.