Source: TW
Anyone who ignores the Brāhmaṇa texts of the Veda & the Karmakāṇḍa, and treats them as if they are non-existent, in their overall narrative on the meaning of the Veda, no matter how eloquent they are or sagacious they sound, cannot be authoritative, let alone a Ṛṣi.
Problem is even those who affirm the Vedatvam of the Brāhmaṇa texts ignore their importance & their overall interpretative framework makes Śrauta rituals & Karmakāṇḍa redundant & meaningless.
How good is your system if it does not, for example, have a stimulating explanation for why the Hautra Brāhmaṇa give 100s of correspondences (bandhas) between a particular Śastra (not Śāstra, but Śastra which is a particular combination of Ṛk-mantras) & the day/time of a particular sacrifice (To give a generalised form: “Let Hotṛs recite X-Śastra for Nth day of Y ritual as X contains word A & A is related to N”).
Where does this tie in with soteriology & metaphysics? Does this have a meaning beyond fulfilling desires? What was & is the point of all this? Are these rites still relevant given the advent of later rites & paths? What is the relationship between the old rites & new rites/knowledge? All these questions have been ignored by many traditional Sampradāyas. Whether or not they have the adequate resources to do an appreciably good job at answering these questions is a separate issue by itself.
But there is no basis for doubting the validity of the Brāhmaṇa texts. The Ṛṣiputras of the Brāhmaṇa texts are the descendants & successors of the Ṛṣis. The Purāṇas use the term, “Ṛṣiputra” & “Brahmavādī” for the minds behind the Brāhmaṇas. A very careful & well-informed examination of the Brāhmaṇa texts will show you the continuity between the Saṁhitās & Brāhmaṇas as well as between the Brāhmaṇas & the much later Āgamas.
The Brāhmaṇa texts are fully accepted by the unbroken lineages of the Vaidika tradition & that is good enough for their canonicity. What we need to address is their being rendered redundant in the current religious context. In fact, barring a few Sūktas & some other mantras, most of the mantras from the Saṁhitās have been rendered redundant & pointless in the current landscape.(5)
What was the point of the mantras addressed to the once human Ṛbhus? Why should those mantras be relevant? What is the meaning it has in the larger context of the Ādhyātmika advances our sages & Ācāryas made? What do such mantras teach us in the light of Ādhyātmika & Tattvajñāna insights?
Why do we have Dānastutis (vedamantras in praise of generous patrons, not deities)? Why does the Veda itself, with a sentient self-awareness, call such narāśamsa (praise of mortals) the mala (impurity) of the Veda, comparing it to sura/liquor, which is the mala of food (since it is derived from barley)?(5) Why would those mantras be still sacred or relevant? Why did they come to be part of the Vaidika canon in the first place? What did they mean to those who first saw & heard them? What can they mean to us now, in the light of the lofty systems?
All these are important questions which the traditional Sampradāyas need to invest an immense amount of time in & give fresh insights.