Nidāna-shrauta-sūtra 2.11.10

2.11.10

vaiśyayajña uttaraḥ
vaiśyasya rājamātrasya svārājyamicchato yajñaḥ syādityāhuḥ
rājña eva khalvayam̐ saṃviratasya sāhasikyād
viḍbhūtasya kitavāśayasya savaḥ syāditi śāṇḍilyaḥ
abhiṣecanīyaṃ pratyupadhāvati
savasāmānyād dvātridgaśāpāyādanuṣṭubhaḥ pratipadopayanti
kuśalaṃ yadupavatīmeṣā rāthantarī rāthantaro vaiśya iti
vyatyāsena nityāṃ bṛhatīṃ karoti
samo hi stomaḥ
vyākhyātāvuttarau
rājayajña uttaraḥ
taṃ khalu bṛhatpṛṣṭhamindranyaṅgābhiḥ kalpayati
etadbhaktiḥ kṣatriya iti
tatra yā indravatyo vispaṣṭāstāḥ
athāpi vṛtrahapravādena vṛṣaṇvat pravādena sūryavattayetyaindram̐ rūpamanugṛhṇan
manyata iti
tantre vipratipadyante
jyotiṣṭomamityeke
gāyatrībhyāṃ jānīma iti
āśīstantramityaparam
indravatībhirayaṃ kḷptaḥ tā etā indravatya iti
tatra yo dravyavikāra aindrīcikīrṣayā sa bhavati
rājapurohitayoryajña uttaraḥ
tatrobhe sāmanī ubhayāni vyañjanāni dvaiyajñā jyotiṣṭomaṃ tantraṃ nityaṃ
brāhmaṇasyokto yajñaṃ kṣatriyasya

The subsequent is the vaiśya's sacrifice. / They say it should be the sacrifice of a vaiśya who has the status of a king and desires autonomous rule (svārājya). / Śāṇḍilya says it should be the consecration-rite (sava) of a king who has indeed ceased from violence, who has become like a vaiśya, with the mindset of a gambler. / He resorts to the abhiṣecanīya. / Due to the similarity of the sava, because of the departure of thirty-two [syllables], they approach with an anuṣṭubh as the opening verse. / It is auspicious that [they use] one containing "upa"; this belongs to the rathantara; the vaiśya belongs to the rathantara. / By transposition he makes the regular bṛhatī; / for the stoma is equal. / The two subsequent [rites] have been explained. / The subsequent is the king's sacrifice. / He arranges it with the bṛhat as its pṛṣṭha, using [verses] that contain hidden mentions of Indra. / "The kṣatriya is devoted to this." / There, those verses which contain the name Indra are clear. / Furthermore, considering that he preserves the form of Indra through the mention of "slayer of Vṛtra" (vṛtrahan), through the mention of "bull" (vṛṣan), and through containing "sūrya". / They disagree regarding the sacrificial framework. / Some say it is the jyotiṣṭoma, / [arguing]: "We know it from the two gāyatrīs." / Another says it is the prayer-framework (āśīstantra): / "This is arranged with Indra-verses; these very verses contain Indra." / There, whatever modification of materials [occurs] due to the desire to make it belong to Indra, that takes place. / The subsequent is the sacrifice of the king and the purohita. / There [are] both sāmans, both characteristic marks, two sacrifices; the sacrificial framework is regular: the sacrifice stated for the brāhmaṇa is the jyotiṣṭoma, [and there is] the sacrifice of the kṣatriya.