Changes

* 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 Aangirases, while other 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 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" />

== 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)

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. 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 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)

== Number of Gotras and Pravaras ==

== Number of Gotras and Pravaras ==

Baudhayana says that though there are innumerable Gotras, the number of their Pravaras is forty-nine only.  

Baudhayana says that though there are innumerable Gotras, the number of their Pravaras is forty-nine only.  

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, the Man. S. S. and Apastamba lay 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 to recited at the yajna. However, the Sankhayana shrautasutra (1,4,10) does not subscribe to this view and prescribes six  Arsheyas (the names of Rishis) for a yajamana belonging to two Gotras, e.g., a man who has gone as adopted son to another Gotra will have the Gotra of his adopted father as well as of his natural father.<ref name=":02" />

 

 

 

 

 

== References ==

== References ==

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