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Gotra (Samskrit: गोत्रम्) is of supreme importance in several fundamental matters and practices associated with Sanatana Dharma. Gotra of a family is said to be named after the rshi-ancestor who founded the family in the immemorial past. Gotra came to denote the 'family' or the 'clan'. One of the most important rule laid down in the [[Grhyasutras (गृह्यसूत्राणि)|Grhyasutras]] and [[Dharmashastras (धर्मशास्त्राणि)|Dharmashastras]] regarding marriage is that no man shall marry a maiden from within his own gotra.

Gotra (Samskrit: गोत्रम्) is of supreme importance in several fundamental matters and practices associated with Sanatana Dharma. Gotra of a family is said to be named after the rshi-ancestor who founded the family in the immemorial past. Such families grew with their tradition over many many generations of their children, grandchildren and students. Gotra came to denote the 'family' or the 'clan'. Pravara rshis are belong to the same clan. One of the most important rule laid down in the [[Grhyasutras (गृह्यसूत्राणि)|Grhyasutras]] and [[Dharmashastras (धर्मशास्त्राणि)|Dharmashastras]] regarding marriage is that no man shall marry a maiden from within his own gotra.

Pravara is another term closely connected with the gotra. Pravara literally means 'invocation' or 'recitation' of the names of famous rishi ancestors during important occasions. While gotra indicates the lineage or ancestry of a person, pravara denotes the important rishis in that ancestry.<ref>Pandharinath H. Valavalkar (1939) ''Hindu Social Institutions with reference to their psychological implications.'' Bombay: Longmans, Green and Co. Ltd </ref>

Pravara (प्रवरः) is another term closely connected with the gotra. Pravara literally means 'invocation' or 'recitation' of the names of famous rishi ancestors during important occasions. While gotra indicates the lineage or ancestry of a person, pravara denotes the important rishis in that ancestry.<ref>Pandharinath H. Valavalkar (1939) ''Hindu Social Institutions with reference to their psychological implications.'' Bombay: Longmans, Green and Co. Ltd </ref>

As a part of nitya [[Sandhyavandana (सन्ध्यावन्दनम्)|sandhyavandana]], a person has to repeat the names of his ancestral rshis (three times a day) to show his lineage and thus  Pravara recitation is often required. Whenever a person visits Peetha Adhipatis, when he has to perform a [[Yajna (यज्ञः)|yajna]], prayers to invoke deities, homas and such sacred activities, he has to recite the pravara.  

As a part of nitya [[Sandhyavandana (सन्ध्यावन्दनम्)|sandhyavandana]], a person has to repeat the names of his ancestral rshis (three times a day) to show his lineage and thus  Pravara recitation is often required. Whenever a person visits Peetha Adhipatis, when he has to perform a [[Yajna (यज्ञः)|yajna]], prayers to invoke deities, homas and such sacred activities, he has to recite the pravara.  

== परिचयः॥ Introduction ==

== परिचयः॥ Introduction ==

Gotra, another unique aspect of Sanatana Dharma, is a fundamental matter to the Indian Society. It has an important role in determining relationships socially. In the [[Brahmana (ब्राह्मणम्)|Brahmana]] literature there are several indications that priestly families formed into several groups named after their founding rishis and such families differed in details of worship according to the group they belonged to.<ref name=":0">Kane, Pandurang Vaman. (1941) ''History of Dharmasastra (Ancient and Mediaeval Religious and Civil Law) Vol. 2, Part 1.'' Poona: Bhandarkar Oriental Research Institute. (Page 478-)</ref>

Gotra, another unique aspect of Sanatana Dharma, is a fundamental matter to the Indian Society. It has an important role in determining relationships socially. In the [[Brahmana (ब्राह्मणम्)|Brahmana]] literature there are several indications that priestly families formed into several groups named after their founding rishis and such families differed in details of worship according to the group they belonged to.<ref name=":0">Kane, Pandurang Vaman. (1941) ''History of Dharmasastra (Ancient and Mediaeval Religious and Civil Law) Vol. 2, Part 1.'' Poona: Bhandarkar Oriental Research Institute. (Page 478-)</ref>

According to Manu, the following eight (mula-rshis) were the Gotrakara rshis or family founders.<ref>Dr. Rajabali Pandey (2014 4th Edition) ''Hindu Dharma Kosha.'' Lucknow: Uttar Pradesh Hindi Sansthan (Pages 241-242)</ref><blockquote>जमदग्निर्मरद्राजो विश्वामित्रात्रिगौतमाः । वसिष्ठ काश्यपागस्त्या मुनयो गोत्रकारिणः । एतेषां यान्यपत्यानि तानि गोत्राणि मन्यते ॥ </blockquote>Summary: Jamadagni (जमदग्निः), Bharadvaja (भरद्राजः), Vishvamitra (विश्वामित्रः), [[Atri (अत्रिः)]], [[Gautama (गौतमः)|Gautama (गोतमः)]], [[Vasishta (वसिष्ठः)]], [[Kashyapa|Kashyapa (काश्यपः)]], and [[Agasthya (अगस्त्यः)]] are the Gotrakara (rshis). Their children are also considered as gotras.

According to Manu, the following eight (mula-rshis) were the Gotrakara rshis or family founders.<ref>Dr. Rajabali Pandey (2014 4th Edition) ''Hindu Dharma Kosha.'' Lucknow: Uttar Pradesh Hindi Sansthan (Pages 241-242)</ref><blockquote>जमदग्निर्मरद्राजो विश्वामित्रात्रिगौतमाः । वसिष्ठ काश्यपागस्त्या मुनयो गोत्रकारिणः । एतेषां यान्यपत्यानि तानि गोत्राणि मन्यते ॥ </blockquote>Summary: Jamadagni (जमदग्निः), Bharadvaja (भरद्राजः), Vishvamitra (विश्वामित्रः), [[Atri (अत्रिः)]], [[Gautama (गौतमः)|Gautama (गोतमः)]], [[Vasishta (वसिष्ठः)]], [[Kashyapa|Kashyapa (काश्यपः)]], and [[Agasthya (अगस्त्यः)]] are the Gotrakara (rshis). Their children are also considered as gotras.

Gotra was discussed extensively in the context of marriage rules. Every varna was further divided into a number of exogamous groups. Such groups may be formed by members of the same clan having common gotra and pravara. Marriage between the members belonging to the same exogamous group was prohibited. Gobhila, Apastamba, Hiranyakesin, and Jaimini lay down that a man should not marry a girl belonging to his own Gotra. Gautama, Vasishtha, and Manava. G. S. state that a man should marry a girl who does not have the same Pravara.<ref name=":02">Gopal, Ram. (1959) ''India of Vedic Kalpasutras.'' Delhi : National Publishing House (Pages 209 -)</ref> Further in the Dharmashastra and Grhyasutra texts we find that some rishis forbade marriage with a sagotra (samana or same gotra rshis) girls while some others prohibit it with a sapravara (same pravara rshis) girls. Many seers, and works like Vishnu Dharmasutra (24.9), Yajnavalkya (1.53), Narada Smrti (Stripumsa, 7) have ordained that marriage to a sagotra and sapravara girl is "amanya" or not accepted.<ref name=":0" />

 

Gotra was primarily discussed in the context of marriage rules. Every varna was further divided into a number of exogamous groups. Such groups may be formed by members of the same clan having common gotra and pravara. Marriage between the members belonging to the same exogamous group was prohibited. Gobhila, Apastarnba, Hiranyakesin, and Jaimini lay down that a man should not marry a girl belonging to his own Gotra. Gautama, Vasishtha, and Manava. G. S. state that a man should marry a girl who does not have the same Pravara.<ref name=":02">Gopal, Ram. (1959) ''India of Vedic Kalpasutras.'' Delhi : National Publishing House (Pages 209 -)</ref>  

Gotra is also important in the context of [[Asoucha (आशौचम्)|Asoucha]] especially in [[Mrta-Asoucha (मृताशौचम्)|Mrta-Asoucha]] to determine which member of the family has to follow the restrictions of Asoucha for how many days. For example, <blockquote>एकपिण्डास्तु दायादाः पृथग्दारनिकेतनाः । जन्मन्यपि विपत्तौ च तेषां तत्सूतकं भवेत् ॥ ३.7 ॥ (Para. Smrt. 3.7)<ref name=":2">The Smriti Sandarbha (1988) ''Collection of the Four Dharmashastric Texts by Maharshies. Vol. 2.'' Delhi: Nag Publishers. (Page 633-)</ref></blockquote>Even if the Dayadis (one who are sagotras and sapindas) have separate homes and their families are not living in joint families, they have the same rules of ten days of sutakam (both at birth and death).

Gotra is also important in the context of [[Asoucha (आशौचम्)|Asoucha]] especially in [[Mrta-Asoucha (मृताशौचम्)|Mrta-Asoucha]] to determine which member of the family has to follow the restrictions of Asoucha for how many days. For example, <blockquote>एकपिण्डास्तु दायादाः पृथग्दारनिकेतनाः । जन्मन्यपि विपत्तौ च तेषां तत्सूतकं भवेत् ॥ ३.7 ॥ (Para. Smrt. 3.7)<ref name=":2">The Smriti Sandarbha (1988) ''Collection of the Four Dharmashastric Texts by Maharshies. Vol. 2.'' Delhi: Nag Publishers. (Page 633-)</ref></blockquote>Even if the Dayadis (one who are sagotras and sapindas) have separate homes and their families are not living in joint families, they have the same rules of ten days of sutakam (both at birth and death).

We will discuss more such aspects about Gotra in this article.

In the recent past, extensive research regarding exogamy (marrying outside the clan) and endogamy (marriage of related persons) has unearthed some interesting aspects about the new generations of people both biologically as well as psychologically. Eugenists have been warning the world so much against in-marrying which they have found out to be the cause of racial degeneration - physical, mental and moral; so also have these pioneer workers been telling their own people in no small voice, against unreasoned, eccentric and emotional choosing and mating, called ‘falling in love’ in popular parlance. In this context Gotra plays an extremely important role in the process of mating and hence one must look deeply into the rules, methods of Sanatana Dharma and outlook of exogamy and endogamy in Indian societies. We will discuss more such aspects about Gotra in this article.

== Etymology ==

== Etymology of Gotra ==

Though the word Gotra is used in the Rigveda to express many meanings according to the context, such as a cow-stall, a cloud, a fort, and a mountain range, yet ‘enclosure’ appears to be the main idea associated with Gotra. Later on the word Gotra came to signify a group of persons living together within the same walls. In the Srauta, Grihya and Dharmasutras, the term Gotra denotes a group of persons who are distinguished by the same family name (i.e. surname) and who are believed to have descended from the same ancestor.<ref name=":02" /> Here are a few instances<ref name=":0" />

Though the word Gotra is used in the Rigveda to express many meanings according to the context, such as a cow-stall, a cloud, a fort, and a mountain range, yet ‘enclosure’ appears to be the main idea associated with Gotra. Later on the word Gotra came to signify a group of persons living together within the same walls. In the Srauta, Grihya and Dharmasutras, the term Gotra denotes a group of persons who are distinguished by the same family name (i.e. surname) and who are believed to have descended from the same ancestor.<ref name=":02" /> Here are a few instances<ref name=":0" />

* In the Rigveda (1.5.113, 1.17.1, 3.39.4, 3.4337, 9.86.23, 10.48.2, 10.12018), gotra means "cowstable" or "cowshed"or "herd of cows". By a natural metaphor, the 'Gotra' represents a cloud (in which waters are held just as cows in a cow-shed) or [[Vrtrasura (वृत्रासुरः)|Vrtra]] (the cloud-asura) and also to a mountain range or peak which conceals water-yielding clouds.

* In the Rigveda (1.5.113, 1.17.1, 3.39.4, 3.4337, 9.86.23, 10.48.2, 10.12018), '''gotra means "cowstable" or "cowshed"or "herd of cows"'''. By a natural metaphor, the 'Gotra' represents '''a cloud''' (in which waters are held just as cows in a cow-shed) or [[Vrtrasura (वृत्रासुरः)|Vrtra]] (the cloud-asura) and also to a mountain range or peak which conceals water-yielding clouds.

* In Rigveda (2.23.3) (where Brihaspati's chariot is said to be Gotrabhid) Taittriya samhita (4.3.4.1), Atharva veda (5.2.8) etc, the term Gotra has been used in the sense of "Durg or Fort".  

* In Rigveda (2.23.3) (where Brihaspati's chariot is said to be Gotrabhid) Taittriya samhita (4.3.4.1), Atharva veda (5.2.8) etc, the term Gotra has been used in the sense of '''"Durg or Fort"'''.  

* In Rigveda (2.23.18) and (6.65.5) gotra is used in the sense of "samuha" or assemblage.  

* In Rigveda (2.23.18) and (6.65.5) gotra is used in the sense of '''"samuha" or assemblage'''.  

* In the Atharvaveda (5.21.3) the compound "Vishvagotrayaha" is used, and the word Gotra here clearly means 'a group of persons connected together by blood'.

* In the Atharvaveda (5.21.3) the compound "Vishvagotrayaha" is used, and the word Gotra here clearly means '''<nowiki/>'a group of persons connected together by blood''''.

* In the Kaushika sutra (4.2) quotes a mantra in which gotra undoubtedly means "a group of persons".  

* In the Kaushika sutra (4.2) quotes a mantra in which gotra undoubtedly means '''"a group of persons"'''.  

* Several passages in the Taittriya samhita show that descendants of great rshis were often called after the names of those rshis. In Tait. Samh (1.8.18) it is said 'hota is a Bhaargava". Bhaargava is the descendant of Bhrgu maharshi.  

* Several passages in the Taittriya samhita show that '''descendants of great rshis''' were often called after the names of those rshis. In Tait. Samh (1.8.18) it is said 'hota is a Bhaargava". Bhaargava is the descendant of Bhrgu maharshi.  

* It is possible that in those times descent was traced through teacher and student as well as father and son. In numerous mantras of the Rigveda the descendants of well-known rshis are denoted by the plural form of the names of those rshis. In Rigveda (6.35.5) the Bharadvaajas are referred to as Aangirasas.  

* It is possible that in those times '''descent was traced through teacher and student as well as father and son'''. In numerous mantras of the Rigveda the descendants of well-known rshis are denoted by the plural form of the names of those rshis. In Rigveda (6.35.5) the Bharadvaajas are referred to as Aangirasas. Sunahsepa is said to have been an Aangirasa by birth (Aitr. Brah. 33.5). This illustrates that gotra relationship was by birth (and not from teacher to pupil). However, in the Upanishads, the rshis when expounding the knowledge of [[Brahman (ब्रह्मन्)|Brahman]] addressed their students by the gotra names. e.g. Vaiyaaghrapada and Gautama in Chandogya Upanishad (5.14.1 and 5.16.1) Gautama and Bharadvaaja, Vishvamitra and Jamadagni, Vasishta and Kashyapa in Brhdaranyaka Upanishad (2.2.4)

* In the [[Brahmana (ब्राह्मणम्)|Brahmana]] literature families of purohitas differing in details of worship, grouped together based on their similarity in worship. Such groups were named after their founding rshis.<ref name=":0" /> For example,  Taittriya Brahmana (1.1.4) prescribes that aadhana (consecration) of the agnis was to be performed by one mantra by the families of Bhrgus or Aangirases, while other families use a different mantra in the same context.  

* In the [[Brahmana (ब्राह्मणम्)|Brahmana]] literature families of purohitas differing in details of worship, grouped together based on their similarity in worship. Such '''groups were named after their founding rshis'''.<ref name=":0" /> For example,  Taittriya Brahmana (1.1.4) prescribes that aadhana (consecration) of the agnis was to be performed by one mantra by the families of Bhrgus or Aangirases, while other families use a different mantra in the same context.

 

 

 

Regarding the number of the Rishis in a Pravara, the Man. S. S. and Apastamba lay down that one Rishi, or two, or three, or five Rishis may be included in a Pravara ; and Apastamba imposes the restriction that four or more than five Rishis should never be chosen for inclusion in the specific formula to to recited at the yajna.

== References ==

== References ==

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