Brahmana

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Jaiminiya Brahmana

He should proceed thus: Having taken a water-pot or a water-jar he should go pouring it out from the garhapatya to the ahavaniya with the verse: "Here Visnu strode". The rc [RigVeda verse, e.g. 1.22.17] is a divine purification, water is a divine purification. Whatever here is unappeased of the sacrifice and whatever is impure, for all that, water forms the means of appeasing. So by water they appease it.

— Jaiminya Brahmana, translated by Hendrik Bodewitz (1973), Book 1, Section 52 ('Vehicles or animals pass between the fires')

It seems that this Brahmana has not been fully translated to date, or at least a full translation has not been made available.

S. Shrava states that the Jaiminiya Brahmana of the Jaiminiya Shakha, also called the Talavakara Brahmana, 'is divided into 1348 khandas [verses]... Many of the sentences of this brahmana are similar to those found in Tamdya, Sadavimsam, Satapatha [Brahmanas] and [the] Taittirya Samhita [Krishna/Black Yajurveda]. Many of the hymns are found for the first time in it. Their composition is different from that available in Vedic literature. Most of the subjects described in it are completely new and are not found in other bramanas like Tamdya, etc... In the beginning khandas, details of daily oblation to the sacrificial fire are described... This brahmana was compiled by Jaimini a famous preceptor of Samaveda and the worthy disciple of Krishna Dvaipayana Vedavyasa and his disciple Talavakara'.

Jaiminiya Arsheya Brahmana
Dalal states that the Jaiminiya Arsheya Brahmana of the Jaiminiya Shakha 'is similar to the Arsheya Brahmana of the Kauthuma school but for the fact that the names of the rishis in the two are different. Unlike the Kauthuma texts, this lists only one rishi per saman'.

Jaiminiya Upanishad Brahmana
As detailed in the main article, also called the Talavakara Upanishad Brahmana and Jaiminiyopanishad Brahmana, it is considered an Aranyaka – not a Brahmana – and forms part of the Kena Upanishad.

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Chandogya Brahmana

Now that light which shines above this heaven, higher than all, higher than everything, in the highest world, beyond which there are no other worlds, that is the same light which is within man.

— Chandogya Upanishad, edited by F.M. Muller (1879), Prapathaka 3 (Prapathaka 5 of the Chandogya Brahmana), Khanda 13, Verse 7
The Indira Gandhi National Centre for the Arts (IGNCA) states that the Chandogya Brahmana, also called the chanddogyopanishad Brahmana, 'is divided into ten prapathakas (chapters). Its first two prapathakas (chapters) form the Mantra Brahmana (MB) and each of them is divided into eight khandas (sections). Prapathakas 3–10 form the Chandogya Upanishad'. K.G. Witz states it is of the Kauthuma Shakha.

Mantra Brahmana
ad etad dhridayam tava tad astu hridayam mama,
Yad idam hridayam mama tad astu hridayam tava

That heart of thine shall be mine,
and this heart of mine shall be thine.

—Mantra Brahmana, transliteration and translation of Chapter 1, Sukta 3

K. G. Witz states that the Mantra Brahmana is 'a text in two chapters which mostly give Vedic Mantras which should be used in rites such as for birth and marriage. The combined text [with 8 chapters forming the Chandogya Upanishad] is [also] called [the] Upanishad Brahmana and is one of the eight canonical Brahmanas of the Kauthumas. The fact that the Upanishad was combined with the Mantra Brahmana into a single text is significant. Just as everyone in society is blessed and made part of the overall divine societal, social and world order by the household rites in the Mantra Brahmana, so everyone can direct his life toward the Infinite Reality by the numerous upasanas and vidyas of the Chandogya Upanishad.'

R. Mitra is quoted as stating that of 'the two portions differ greatly, and judged by them they appear to be productions of very different ages, though both are evidently relics of pretty remote antiquity. Of the two chapters of the Khandogya-Brahmana [Chandogya Brahmana, forming the Mantra Brahmana], the first includes eight suktas [hymns] on the ceremony of marriage and the rites necessary to be observed at the birth of a child. 
The first Sukta is intended to be recited when offering an oblation to Agni on the occasion of a marriage, and its object is to pray for prosperity [on] behalf of the married couple. The second prays for a long life, kind relatives, and a numerous progeny [i.e. children]. The third is the marriage pledge by which the [couple] bind themselves to each other. Its spirit may be guessed from a single verse. In talking of the unanimity with which they will dwell, the bridegroom addresses his bride, "That heart of thine shall be mine, and this heart of mine shall be thine".

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Yajurveda : Śukla Yajurveda: Shatapatha Brahmana

tarhi videgho māthava āsa | sarasvatyāṃ sa tata eva prāṅdahannabhīyāyemām pṛthivīṃ taṃ gotamaśca rāhūgaṇo videghaśca māthavaḥ paścāddahantamanvīyatuḥ sa imāḥ sarvā nadīratidadāha sadānīretyuttarādgirernirghāvati tāṃ haiva nātidadāha tāṃ ha sma tām purā brāhmaṇā na tarantyanatidagdhāgninā vaiśvānareṇeti
—Satapatha Brahmnana, transliteration of Kanda I, Adhyâya IV, Brâhmana I, Verse 14

Mâthava, the Videgha, was at that time on the (river) Sarasvatî. He (Agni) thence went burning along this earth towards the east; and Gotama Râhûgana and the Videgha Mâthava followed after him as he was burning along. He burnt over (dried up) all these rivers. Now that (river), which is called 'Sadânîrâ,' flows from the northern (Himâlaya) mountain: that one he did not burn over. That one the Brâhmans did not cross in former times, thinking, 'it has not been burnt over by Agni Vaisvânara.'

—Satapatha Brahmana, translation by Julius Eggeling (1900), Kanda I, Adhyâya IV, Brâhmana I, Verse 14

The 'final form' of the Satapatha Brahmana is estimated to have been recorded around 1000–800 BCE, although it refers to astronomical phenomena dated to 2100 BCE, and, as quoted above, historical events such as the drying up of the Sarasvati river, which is believed to have occurred around 1900 BCE. It provides scientific knowledge of geometry and observational astronomy from the Vedic period, and is considered significant in the development of Vaishnavism as the possible origin of several Puranic legends and avatars of the RigVedic god Vishnu, all of which (Matsya, Kurma, Varaha, Narasimha, and Vamana) are listed in the Dashavatara.

M. Winternitz states that this Brahmana is 'the best known, the most extensive, and doubtless, also on account of its contents, the most important of all the Brahmanas'. Eggeling states that 'The Brâhmana of the Vâgasaneyins bears the name of Satapatha, that is, the Brâhmana 'of a hundred paths,' because it consists of a hundred lectures (adhyâyas). Both the Vâgasaneyi-samhitâ [Yajurveda] and the Satapatha-brâhmana have come down to us in two different recensions, those of the Mâdhyandina and the Kânva schools':

Mâdhyandina recension: Ascribed to Yājñavalkya Vājasaneya, it consists of 14 khandas ('books') which can be divided into two major parts. The first nine khandas are commentaries of the corresponding samhita of the Śukla Yajurveda. The final five khandas cover supplementary and ritualistically newer material; and the final book constitutes the Bṛhad-Āraṇyaka Upaniṣad.

Kanva recension: Ascribed to Samkara, it consists of 17 khandas. The IGNCA adds that 'the division of Kandika [verses] is more rational in the Kanva text than in the other... The name 'Satapatha', as Eggeling has suggested, might have been based on the number of Adhyayas [chapters] in the Madhyandina which is exactly one hundred. But the Kanva recension, which has one hundred and four Adhyayas is also known by the same name. In Indian tradition words like 'sata' and 'sahasra', indicating numbers, do not always stand for exact numbers'.

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Krishna Yajurveda: Taittiriya Brahmana

When the completion of yajna does not happen in a year (samvatsara) then everything is not stable. Then one has to seek the grace of Vishnu (Vamana) by performing a special rite on the ekadashi day. Yajna means Vishnu (worshipping Vishnu). They perform yajna only for stabilising. They depend on Indra and Agni. Indra and Agni give the abode for Gods (devas). Devas only seek shelter in them and only depend on them.

— Taittiriya Brahmana, translated by R.L. Kashyap (2017), Ashtaka 1, Prapathaka 2, Anuvaka 5, Verses 1–7

Ascribed to the sage Tittiri (or Taittiri), the Taittiriya Brahmana of the Taittiriya Shakha consists of three Ashtakas (books or parts) of commentaries on the performance of Vedic sacrificial rituals, astronomy, and information about the gods. It is stated by the Indira Gandhi National Centre for the Arts (IGNCA) to be 'mixed of mantras and Brahmans... composed in poetic and prose manner'.

M. Winternitz adds that the "Taittiriya-Brahmana of the Black Yajurveda is nothing but a continuation of the Taittiriya-Samhita, for the Brahmanas were already included in the Samhitas of the Black Yajurveda. The Taittiriya-Brahmana, therefore, contains only later additions to the Samhita."

According to the Monier-Williams Sanskrit Dictionary, Taittiri was a disciple of Yaska (300–400 BCE), although according to the Vishnu Purana (Book 3, Chapter 5), Taittiri and Yaska were disciples of Vaiśampáyana (500–600 BCE). According to H.H. Wilson, in the Anukramańí (index of the black Yajurveda), it 'is there said that Vaiśampáyana taught it to Yaska, who taught it to Tittiri, who also became a teacher; whence the term Taittiríya, for a grammatical rule explains it to mean, 'The Taittiríyas are those who read what was said or repeated by Tittiri'.'

Taittiriya Chardi

Although the Taittiriya Chardi Brahmana is mentioned (i.e. listed) by academics such as S. Shri and S.N. Nair, no further information could be found.

Taittiriya Pravargya

The Taittiriya Pravargya is a commentary on the Pravargya ritual, contained in the Taittiriya Aranyaka. This is not listed or referred to as a Brahmana in the works cited.

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Vadhula – Anvakhyana

Dalal states that the Vadhula (or Anvakhyana) Brahmana of the Vadhula Shakha is 'a Brahmana type of text, though it is actually part of the Vadhula Shrauta Sutra'. However, B.B. Chaubey states that about 'the nature of the text there has been confusion whether VadhAnva [Vadhula Anvakhyana Brahmana] is a Brahmana, or an Anubrahmana ['work resembling a brahmana' or 'according to the brahmana'], or an Anvakhyana ['explanation keeping close to the text' or 'minute account or statement']. 
When Caland found some newly discovered MSS [manuscript] of the Vadhula School he was not sure about the nature of the text. Because of the composite nature of the MS [manuscript] he took the text as part of the Srautasurta of the Vadhulas. However, he was not unaware of the Brahmanic character of the text... according to Caland, the word Anvakhyana was given as a specific name to the Brahmanas, or Brahmana-like passages of the Vadhulasutra'.

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Atharvaveda

According to M. Bloomfield, the 9 shakhas – schools or branches – of the Atharvaveda are:

1. Paippalada, Paippaladaka, Paippaladi, Pippalada, or Paopalayana: A 'patronymic derived from the name of a teacher Pippaladi'.
2. Tauda, Taudayana, Stauda, or Staudayana: There is 'nothing to the real history of the name'.
3. Mauda or Maydayana

4. Saunakiya, Saunaka, or Saunakin
5. Jajala: 'The acarya eponymous of the school seems to have been Jajali, as reported by the Mahabhasya'.
6. Jalada or Jaladayana

7. Brahmavada
8. Devadarsa or Devadarsin
9. Caranavaidya

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Gopatha Brahmana

These (waters) which having encircled the seed, the ocean, rested into (it); those (waters) flowed together towards the east, south, west, and north. In that those (waters) flowed together (towards it), therefore, it is called samudra (ocean). Frightened they said to the lord, alone may we choose as King. And in that having encircled (the ocean), rested into (it), that became Varana. Him who is (really) Varana they call mystically Varuna. Gods are fond of mystical (presentation) as it were, and haters of direct (presentation).

— Gopatha Brahmana, translated by H.C. Patyal (1969), Prapathaka I.1.7

Bloomfield states that the Gopatha Brahmana 'does not favour us with a report of the name of its author or authors. it is divided into two parts, the purva-brahmana in five prapathakas (chapters), and the uttara-brahmana in six prapathakas. The purva shows considerable originality, especially when it is engaged in the glorification of the Atharvan and its priests; this is indeed its main purpose. Its materials are by no means all of the usual Brahmana-character; they broach frequently upon the domain of Upanishad... The uttara has certainly some, though probably very few original sections'.

S.S. Bahulkar states that the 'Gopatha Brahmana (GB.) is the only brahmana text of AV [Atharvaveda], belonging to both the recensions [Shakhas], viz. Saunaka and Paippalada'. Dalal agrees, stating the 'aim of this Brahmana seems to be to incorporate the Atharva [Veda] in the Vedic ritual, and bring it in line with the other three Vedas. This Brahmana is the same for the Paippalada and Shaunaka shakhas, and is the only existing Brahmana of the Artharva Veda'. C. Majumdar states that 'although classed as a Brahmana, [it] really belongs to the Vedanga literature, and is a very late work'.

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Lost Brahmanas

M Haug states that there 'must have been, as we may learn from Panini and Patanjali's Mahabhasya, a much larger number of Brahmanas belonging to each Veda; and even Sayana, who lived only about four [now five] hundred years ago, was acquainted with more than we have now'.

S. Shrava states that 'Innumerable manuscripts of the valuable [Vedic] literature have been lost due to atrocities of the rulers and invaders, ravages of time, and utter disregard and negligence. These factors contributed to the loss of hundreds of manuscripts. Once their number was more than a few hundred. Had these been available today the ambiguity in the interpretation of Vedic hymns could not have crept in'. Based on references in other Sanskrit literature, Shrava lists many of these lost works:

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