Brahmana

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Rigveda

The Aitareya, Kausitaki, and Samkhyana Brahmanas are the two (or three) known extant Brahmanas of the Rigveda. A.B. Keith, a translator of the Aitareya and Kausitaki Brahmanas, states that it is 'almost certainly the case that these two [Kausitaki and Samkhyana] Brahmanas represent for us the development of a single tradition, and that there must have been a time when there existed a single... text [from which they were developed and diverged]'. 
Although S. Shrava considers the Kausitaki and Samkhyana Brahmanas to be separate although very similar works, M. Haug considers them to be the same work referred to by different names.

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Aitareya Brahmana

The sun does never set nor rise. When people think the sun is setting (it is not so). For, after having arrived at the end of the day, it makes itself produce two opposite effects, making night to what is below and day to what is on the other side...Having reached the end of the night, it makes itself produce two opposite effects, making day to what is below and night to what is on the other side. In fact, the sun never sets. Nor does it set for him who has such a knowledge. Such a one becomes united with the sun, assumes its form, and enters its place.

— Aitareya Brahmanam of the RigVeda, translated by Martin Haug (1922), Book 3, Chapter 4, Section 44

As detailed in the main article, the Aitareya Brahmana (AB) is ascribed to the sage Mahidasa Aitareya of the Shakala Shakha (Shakala school) of the Rigveda, and is estimated to have been recorded around 600-400 BCE. It is also linked with the Ashvalayana Shakha. The text itself consists of eight pañcikās (books), each containing five adhyayas (chapters), totaling forty in all. C. Majumdar states that 'it deals principally with the great Soma sacrifices and the different ceremonies of royal inauguration'.

Haug states that the legend about this Brahmana, as told by Sayana, is that the 'name "Aitareya" is by Indian tradition traced to Itara... An ancient Risi had among his many wives one who was called Itara. She had a son Mahidasa by name [i.e. Mahidasa Aitareya]... The Risi preferred the sons of his other wives to Mahidasa, and went even so far as to insult him once by placing all his other children in his lap to his exclusion. 
His mother, grieved at this ill-treatment of her son, prayed to her family deity (Kuladevata), [and] the Earth (Bhumi), who appeared in her celestial form in the midst of the assembly, placed him on a throne (simhasana), and gave him as a token of honour for his surpassing all other children in learning a boon (vara) which had the appearance of a Brahmana [i.e. the Aitareya]'. P. Deussen agrees, relating the same story. Notably, The story itself is remarkably similar to the legend of a Vaishnava boy called Dhruva in the Puranas (e.g. Bhagavata Purana, Canto 4, Chapter 8-12).

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Kausitaki / Samkhyana Brahmana

The gods and the Asuras were in conflict over these worlds. From them Agni departed, and entered the seasons. The gods, having been victorious and having slain the Asuras, sought for him; Yama and Varuna discerned him. Him (the gods) invited, him they instructed, to him they offered a boon. He chose this as a boon, '(Give) me the fore-offering and the after-offerings for my own, and the ghee of the waters and make of plants.' Therefore they say 'Agni's are the fore-offerings and the after-offerings; Agni's is the butter.' Then indeed did the gods prosper, the Asuras were defeated. He prospers himself, his foe is defeated, who knows thus.

— Rigveda Brahmanas: The Aitareya And Kausitaki Brahmanas Of The Rigveda, translated by Arthur Berriedale Keith (1920), Kausitaki Brahmana, Adhyaya I, Verse 2

The Indira Gandhi National Centre for the Arts (IGNCA) states that the 'Kaushitaki Brahmana [is] associated with Baskala Shakha of [the] Rigveda and [is] also called Sankhyayana Brahmana. It is divided into thirty chapters [adhyayas] and 226 Khanda[s]. The first six chapters dealing with food sacrifice and the remaining to Soma sacrifice. This work is ascribed to Sankhyayana or Kaushitaki'. S. Shrava disagrees, stating that it 'was once considered that [the] Kaushitaki or Samkhayana was the name of the same brahmana... [but the Samkhayana] differs, though slightly, from the Kaushitaki Brahmana'. C. Majumdar states that it 'deals not only with the Soma, but also other sacrifices'.

Keith estimates that the Kaushîtaki-brâhmana was recorded around 600–400 BCE, adding that it is more 'scientific' and 'logical' than the Aitareya Brahmana, although much 'of the material of the Kausitaki, and especially the legends, has been taken over by the Brahmana from a source common to it and the Aitareya, but the whole has been worked up into a harmonious unity which presents no such irregularities as are found in the Aitareya. It is clearly a redaction of the tradition of the school made deliberately after the redaction of the Aitareya'.

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Kaushitaki Brahmana Upanishad

Max Müller states that the Kaushitaki Upanishad – also called the Kaushitaki Brahmana Upanishad (KBU) – 'does not form part of the Kaushîtaki-brâhmana in 30 adhyâyas which we possess, and we must therefore account for its name by admitting that the Âranyaka, of which it formed a portion, could be reckoned as part of the Brâhmana literature of the Rig-veda (see Aitareya-âranyaka, Introduction, p. xcii), and that hence the Upanishad might be called the Upanishad of the Brâhmana of the Kaushîtakins'.

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Samaveda
W. Caland states that of the Samaveda, three Shakhas (schools or branches) 'are to be distinguished; that of the Kauthumas, that of the Ranayaniyas, and that of the Jaiminiyas'.

Panchavimsha / Tandya Brahmana

Visnu is the sacrifice; what here (on this day) is not brought about, that he brings about through Vishnu (who is) the sacrifice.

— Pancavimsa Brahmana, translated by W. Caland (1931), Prapathaka XIII (13), Adhyaya 5, Verse 5
Caland states that the Panchavimsha / Tandya Brahmana of the Kauthuma Shakha consists of 25 prapathakas (books or chapters). C. Majumdar states that it 'is one of the oldest and most important of Brahmanas. It contains many old legends, and includes the Vratyastoma, a ceremony by which people of non-Aryan stock could be admitted into the Aryan family'.

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Sadvimsa Brahmana

The Sadvimsa Brahmana is also of the Kauthuma Shakha, and consists of 5 adhyayas (lessons or chapters). Caland states it is 'a kind of appendix to the [Panchavimsha Brahmana], reckoned as its 26th book [or chapter]... The text clearly intends to supplement the Pancavimsabrahmana, hence its desultory character. It treats of the Subrahmanya formula, of the one-day-rites that are destined to injure (abhicara) and other matters. This brahmana, at least partly, is presupposed by the Arseyakalpa and the Sutrakaras'.

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Daivata Brahmana

Caland states that the Daivata Brahmana of the Kauthuma Shakha is 'in 3 prapathakas [books or chapters]... It deals with the deities to which the samans are addressed'. Dalal adds that the 'first part of the Devatadhyaya is the most important as it provides rules to determine the deities to whom the samans are dedicated. Another section ascribes colours to different verses, probably as aids to memory or for meditation... [It] includes some very late passages such as references to the four yugas or ages'.

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Samhitopanishad Brahmana

Caland states that the Samhitopanishad Brahmana of the Kauthuma Shakha is 'in 5 khandas [books]... It treats of the effects of recitation, the relation of the saman [hymns of the Samaveda] and the words on which it is chanted, the daksinas to be given to the religious teacher'. Dalal agrees, stating that it 'describes the nature of the chants and their effects, and how the riks or Rig Vedic verses were converted into samans. Thus it reveals some of the hidden aspects of the Sama Veda'.

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Arsheya Brahmana

Caland states that the Arsheya Brahmana of the Kauthuma Shakha is ''in 3 prapathakas [books or chapters]... This quasi-brahmana is, on the whole, nothing more than an anukramanika, a mere list of the names of the samans [hymns of the Samaveda] occurring in the first two ganas [of the Kauthumas, i.e. the Gramegeya-gana / Veya-gana and the Aramyegeya-gana / Aranya-gana]'. The nature of the ganas noted are discussed in the same text. As illustrated below, this Brahmana is virtually identical to the Jaiminiya Arsheya Brahmana of the Jaiminiya Shakha.

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Vamsha Brahmana

Caland states that the Vamsha Brahmana of the Kauthuma Shakha is 'in 3 khandas [books]... it contains the lists of teachers of the Samaveda'. Notably, Dalal adds that of the 53 teachers listed, the 'earliest teacher, Kashyapa, is said to have received the teaching from the god, Agni'.