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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. 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.

Gotra (Samskrit: गोत्रः) 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 (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>

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>

== 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>

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 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" />

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.  

 

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 of Gotra ==

== 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 '''<nowiki/>'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 '''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"'''.  

* 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. 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)  

* 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 Aangirasas, while other gotra families use a different mantra in the same context.

In this context it shows that reference to gotras in the Brahmanas and [[Upanishads (उपनिषदः)|Upanishads]] were given in connection with performing yajnas and imparting brahmajna. There are no distinct references to these gotras and sagotra in relation to marriage. In the Latyayana srautasutra (8.2.8 and 10) in the discussion about Visvajit yajna there is a reference to marriage with 'samana-jana' (used in the sense of sagotra). This proves that long before this srautasutra marriage with a sagotra had been forbidden.<ref name=":0" />

In this context it shows that reference to gotras in the Brahmanas and [[Upanishads (उपनिषदः)|Upanishads]] were given in connection with performing yajnas and imparting brahmajnana. There are no distinct references to these gotras and sagotra in relation to marriage. In the Latyayana srautasutra (8.2.8 and 10) in the discussion about Visvajit yajna there is a reference to marriage with 'samana-jana' (used in the sense of sagotra). This proves that long before this srautasutra, marriage with a sagotra had been forbidden.<ref name=":0" />

== Pravara ==

== Definitions of Gotra and Pravara ==

As mentioned above, Pravara rshis belonged to same lineage as the Gotra rshis among their children, grandchildren and students. Among the Pravara rshis, notably we find the mantra-drashtas. Pravara means recalling the lineage of a person and reciting the names of the descendants of the mula-rshi or the founding father along with the ancient rshis of that lineage. Pravara not only includes the father-son relationships in the descendants but also recalls the students of the founding rshi. The system of Gotras and Pravaras has been given in the ancient past and cannot be changed in any way. Neither the rshis mentioned in the Pravara nor the sequence in which they are to pronounce their names can never be changed by anyone. Pravara includes the Gotra rshi, either at the beginning, middle or at the end and in some instances may not be included. (Telugu Book)

Baudhayana states that though there are innumerable Gotras, the number of their Pravaras is forty-nine only. The Baudhayana srautasutra (Pravaradhyaya) defines that Vishvamitra, Jamadagni, Bharadvaja, Gautama, Atri, Vasishtha, Kashyapa, are the Saptarshis. Saptarshis and Agastya along with their progeny is declared to be Gotra. As mentioned in the Introduction section, Manu also gives a list of eight rshis whose lineages gave rise to Gotras.<ref name=":4">Dr. Rajabali Pandey (2014 4th Edition) ''Hindu Dharma Kosha.'' Lucknow: Uttar Pradesh Hindi Sansthan (Pages 241-242)</ref><ref name=":3">Nandi, R. (1970). GOTRA AND SOCIAL MOBILITY IN THE DECCAN. Proceedings of the Indian History Congress, Vol 32, Pages 118-124. Retrieved August 24, 2021, from <nowiki>http://www.jstor.org/stable/44141057</nowiki></ref><ref>Caland, W (1913) The  ''Baudhayana Srauta Sutra belonging to Taittriya Samhita, Vol 3'' Calcutta: Asiatic Society (Page 467)</ref><ref name=":5">Rajavaidya Ravidutta Shastri (2020 Reprint Edition) ''Dharmasindhu with Hindi Commentary.'' Delhi: Chaukhamba Sanskrit Pratishthan. (Pages 345 - 359)</ref><blockquote>विश्वामित्रो जमदनिर्भरद्वाजोऽथ गौतमः । अत्रिर्वसिष्ठः कश्यप इत्येते सप्त ऋषयः । तेषां सप्तर्षीणामगस्त्याष्टमानां यदपत्यं तद्गोत्रमुच्यते। (बौ. श्रौ. प्रवराध्याय)</blockquote><blockquote>गोत्राणां तु सहस्राणि प्रयुतान्यर्बुदानि च। ऊनपञ्चाशदेवैषां प्रवरा ऋषिदर्शनात् ।</blockquote>[[File:Brahmarshis and Gotrakaras.PNG|right|frameless|395x395px]]There are thousands, tens of thousands and arbudas of gotras but the pravaras are only 49 in number.

The lineages of the eight rshis mentioned above constitute the Gotra. In the Matsya Purana we find an anecdote about the origin of rshis from Brahma after he performs a homa. The names of Brahmarshis are<ref name=":6" />

Thus all existing Brahmans are the descendants of the first four rshis. The [[Saptarshis (सप्तर्षयः)|Saptarshis (सप्तर्षयः]]) have a special place as Gotrakaras. Saptarshis and Agastya are mentioned to be the male founders or ancestors since ancient times. Widely accepted opinion is that the spread of progeny was due to these eight rshis. These eight rshis were all the descendants of the first four rshis namely, Bhrigu, Angiras, Marichi and Atri. Thus a gotra denotes all persons who were descendants in an unbroken male line from a common male ancestor. When a person says "I am Jamadagni gotra" he means that he traces his descent from the ancient rshi Jamadagni by unbroken male descent.<ref name=":0" /> The descendants of each of the eight Gotrakaras cannot intermarry among themselves; but with those of the other. This shows that restriction for intermarriage between gotrakaras did not exist prior to their days, even though they were descendants of same Brahmarshi. For example, descendants of Bharadvaja and Gautama could intermarry even though both Gotrakaras descended from Angiras (Brahma's son).<ref name=":6" /> [[File:Gargacharya Lineage.png|right|frameless|375x375px]]

 

 

 

The Pravara rshis belonged to same lineage as the Gotra rshis among their children, grandchildren and students. Among the Pravara rshis, notably we find the mantra-drashtas. Pravara means recalling the lineage of a person and reciting the names of the descendants of the mula-rshi or the founding father along with the ancient rshis of that lineage. Pravara not only includes the father-son relationships in the descendants but also recalls the students of the founding rshi. They are said to be shreshta (well-known) among the lineage. The system of Gotras and Pravaras has been given in the ancient past and cannot be changed in any way. Neither the rshis mentioned in the Pravara nor the sequence in which they are to pronounce their names can ever be changed by anyone. Pravara includes the Gotra rshi, either at the beginning, middle or at the end and in some instances may not be included. (Telugu Book)

== Number of Gotras and Pravaras ==

== Number of Gotras and Pravaras ==

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.

 

 

Regarding the number of the Rishis in a Pravara, Apastamba lays down that '''one rshi, or two, or three, or five rshis''' 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 be recited at the yajna. <blockquote>एकं वृणीते । द्वौ वृणीते । त्रीन्वृणीते । न चतुरो वृणीते । न पञ्चातिवृणीत इति विज्ञायते ७ (Apas. Shrau. Sutr. 24.6.7)</blockquote>The gotras are arranged in groups or sub-divisions or ganas (गणः) and each of these are further divided into pakshas. A vast majority of gotras have three pravara rshis, a few have only one pravara rshi or two or five.

 

 

 

 

 

 

 

If there exists an agreement stipulating that the son adopted should be the son of the natural father and the adopting father, then under this special situation applicable to both families, the adopted son is called '''Dvyamushyana'''.<ref>Sutherland, J. C. C. (1865) ''The Dattaka Mimansa and Dattaka Chandrika, Two original treatises on the Hindu Law of Adoption.'' Calcutta:  Sree Nauth Banarjee and Brothers. (Page 146 )</ref> Such an adopted son is a dvigotra, i.e., one having two gotras.<blockquote>अनेनैवन्याये नपरगोत्रोत्पन्न-दत्तकादीनामिदानींतनानामपि-द्विगोत्रत्वात्  अनकप्रतिग्रहीतृपित्रोद्वयोरपिस नात्रपुरुषसंख्या तेनशतपुरुषोत्तरमपिद्विगोत्रत्वंनापति ...॥ (Dhar. Sind. Page 357)</blockquote>A person who is adopted cannot marry within the gotras of both the natural and adopted fathers as he is a dvigotra. Girls from both the families would be sagotras to him. Even after 100 generations the lineage of the adopted person will remain a dvigotra only.<ref name=":5" /> According to Manu 

 

 

 

 

 

 

 

 

Families since ancient times have been patriarchal, in which clan name or gotra was transmitted from the father to the son. Loss of paternal gotra often resulted from a violation of marriage rules and amounted to being cast out of the family status. Thus gotras played an important role in the Indian society. People were identified largely by their gotras be it any varna.<ref name=":3" /> Apart from importance in marriage ceremonies gotra and pravara are recited in many rituals and practices of Sanatana Dharma. In daily rituals like devata puja and archanas, only the gotra is taken in the sankalpa and pravara is not recited. In the many texts we find numerous instances where the gotra and pravara based exclusions or inclusion of practices are followed.

 

 

# Sankalpa of the nitya devata puja at home or any puja in a temple involves taking the gotra of the couple or persons performing the puja.

 

 

* The wealth of a person who dies without issues went to his near sagotras (Gaut. 28.19)<ref name=":0" />

== References ==

== References ==

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