Aitarēya Brāhmana belongs to Shākala Shākha of the Rigvēda. This work is ascribed to Mahidāsā Aitarēya and is divided into eight Panchikās and each of the Panchikā is divided into eight adhyāyās. Totally, it consists of forty adhyāyās. The first six panchikās of Aitarēya Brahmana dealing with Soma Sacrifice (fire sacrifice ritual) and in the last two panchikās describe about Rājyābhishēka.
Aitarēya Āranyaka belongs to the Shākala recension of the Rigvēda and it is divided into five major segments, known as Āranyakās.
The first Āranyaka deals with Mahāvrata, second Āranyaka about significance of the Ukthās and the Upanishadic text, third Āranyaka about spiritual meaning of various interpretation of the Samhitas including padapāta, kramapātha etc. for recitation of the Vēda mantras along with the Svarās, fourth Āranyaka about collection of Mahānāmni verses and the fifth Āranyaka deals about mystic Shāstrās. The Aranyaka signifies symbolic meaning of the Vēdic sacrifices.
The fourth, fifth and sixth chapter of the Second Aranyaka is known as Aitarēya Upanishad. The speculative thoughts, homogeneous body of doctrines and deeply absorbing concepts are established in this Aranyaka by Mahidāsā Aitarēya. Out of the five Aranyakas, first, second and third Aranyaka are attributed to Mahidāsā Aitarēya, fourth Āranyaka to Āshvalayana and fifth Āranyaka to sage Shaunaka. Aitarēya Āranyaka presents highest level of spiritual thoughts and explains about universality.
Kaushitaki Brāhmana associated with Bāskala Shākha of Rigvēda and is also called as Sankhyāyana Brāhmana. It is divided into thirty chapters and 226 Khāndas. The first six chapters dealing with food sacrifice and the remaining to Soma sacrifice. This work is ascribed to Sankhyāyana or Kaushitaki. The feature of Sankhyāyana-Brahmana is that in addition to the Aitharēya, there is also the interpretation of Ishtis and animals besides Sōmayāga. Shankaracharya in Brahmasūtra and Panini in Astādhyāyi have mentioned the name of Kaushitaki Brahmana.
Shatapatha Brāhmana, Mādhyandina recension belongs to Shukla Yajurvēda. It is divided into 14 Kāndas, 100 Adhyāyās, 68 Prapātakās, 436 Brāhmanās and 7179 Kandikās. The tenth Kānda is called Agnirahasya, eleventh is Ashtādhyāyi and Kāndas twelfth to fourteenth are called Parisishta.
1. Ekapat, 2. Haviryajya, 3. Udhari, 4. Adharva, 5. Graha, 6. Vājapeya, 7. Rājasūya, 8. Ukhasambharana, 9. Hastighata, 10. Chiti, 11. Sachiti, 12. Agnirahasya, 13. Ashtādhyāyi, 14. Madhyama, 15. Ashwamēdha, 16. Pravargya.
Taittiriya Brāhmana belongs to Krishna Yajurvēda and divided into three khandas. It is considered that part of the Kataka Brahmana is also included in this shākha. It has both mixed of mantras and Brahmans and composed in poetic and prose manner. It has three ashtakās.
The Taittiriya Aranyaka is associated with Taittiriya recension of the Krishna Yajurvēda and divided into ten chapters.
It deals with style of fire-brick pilling, Mahā Yajnās, recitation of the Vēdas (including sacred thread, daily prayer, sacrifice to the ancestors and the Brahma Yajna), procedures for performing several other hōmās and Yajnās, mantras used in the Pravargya rituals, records of the Pitrimēdha Yajna and the Upanishadic thoughts of the Taittiriya and Mahā nārāyana Upanishad.
Out of the ten chapters, seventh, eighth and ninth chapters are called as Taittiriya Upanishad, and tenth chapter is called as Mahā nārāyana Upanishad. Taittiriya Aranyaka not only identified as a sacred text for ritual practices, but also the eternal truths and highest level of philosophical thoughts are mentioned in a symbolic manner.
Tāndya Mahā Brāhmana or Panchavimsa Brāhmana belongs to both Kauthuma and Ranayaniya Shākha of the Sāmavēda. It is consisting of twenty-five prapāthakās and 347 khāndas.
Tāndya Brāhmana describes about Jyotishtōma, Ukthya, Atirātra, Prakrtis of ekāhas and ahinās, Sōma prayaschittas, Dvadashaha rite, collection of Yajus and Vistutis.
It is famous for ancient legends. According to Sāma vidhāna Brahmana, this work is ascribed to Acharya Tandi.
Shadavimsa Brāhmana belongs to Samavēda and divided into five Prapātakās. It is considered as an appendix to the Panchavimsha Brāhmana and its twenty-sixth prapātaka. It consists of five prapātakās and divided into 7, 10, 12,7,12 khandas in the respectively.
Sāma Vidhana Brāhmana is associated with Samavēda. It consists of three prapātakās and divided into 8, 8, and 9 khandas respectively. Totally, there are twenty-five khandas. It deals about abhichārās.
Ārshēya Brāhmana belongs to Sāma Vēda and divided into 3 prapātakās. First prapātaka consists of 28 khandas, second prapātaka, 25 khandas and third prapātaka, 29 khandas. Totally, there are 82 Khandas (chapters). This Brāhmana is considered as the Arshanukramani of the Sāmās.
Dēvatadhyāya Brāhmana is related to Sāma Vēda and is divided into 3 khandas, having 26, 11 and 25 kandikās respectively. It describes about the Chandas (Vēdic metres).
Chāndogya Brāhmana is divided into ten prapātakās (chapters). Its first two prapātakās (chapters) form the Mantra Brāhmana and each of them is divided into eight khandas (sections). Prapātakās 3 to 10 form the Chāndogya Upanishad.
Samhitōpanishad Brāhmana is associated with the Sāma Vēda and has 1 prapātaka (chapter) divided into five khandas (sections). It records the Aranya gāna and Sāma gāna of the Sāma Vēda and some of the verses of the Brāhmanās.
Vansha Brāhmana belongs to Sāma Vēda and consists of one short chapter. It describes detailing successions of teachers and disciples similar to the Jaimiya Upanishad Brāhmana.
Talavakāra Āraṇyaka belongs to Jaimini Śhākha of Sāma Vēda. This is only available Āraṇyaka related to Sāma Vēda. It is also known by the name ‘Jaiminīya Upanishad Brāhmaṇa’ or Jaiminīya Talvakāra Upaniṣhad Brāhmaṇa.’ According to the Mangalācaraṇa of this Āraṇyaka, Jaimini was the teacher of Talavakāra Ṛṣi, this text, therefore, can be regarded as written by Talavakāra, a student of Jaimini. The Āraṇyaka is divided into four chapters (Adhyāya) which are again divided into subsections called Anuvāka and Khaṇḍa.
Talavakāra Āraṇyaka is important for its ancient language, terminology, grammatical forms, and also for its historical and mythological stories (akhyāna) which indicate rituals and beliefs of those times. It describes few religious beliefs which are not found elsewhere, and this attests that Talavakāra Āraṇyaka would be of earlier times. Importance of Om and Gāyatri is described here again and again. Like other Brāhmaṇa texts it does not elaborate rituals in length but gives more space to Sāma-upāsanā. This may be the reason why it is considered as an Āraṇyaka. Through its contents, it looks close to Chāndogya Upaniṣhad.
The Gōpatha Brāhmana is associated with the Atharva Vēda and divided into two khandas (chapters), i.e., Pūrvabhāga and Uttarabhāga. The Pūrvabhāga is divided into 5 prapātakās and 135 kandikas and the Uttarabhāga is divided into 6 prapātakās and 123 kandikas.
It is considered that this Brahmana is associated with both Shaunaka and Paippalāda Shākha of the Atharva Vēda.