Changes

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" />

The lineages of the eight rshis mentioned about constitute the Gotra. While some independent rshis (mentioned as kevala) such as kevala Bhargava, kevala Angirasa, kevala Haarita and others do not have the gotra. Bhrugu and Angirasa are not present in the group of eight rshis mentioned above. But since they have same Pravara rshis marriage within these gotras is forbidden.<ref name=":5" />  

The lineages of the eight rshis mentioned about constitute the Gotra. While some independent rshis (mentioned as kevala) such as kevala Bhargava, kevala Angirasa, kevala Haarita and others do not have the gotra. Bhrugu and Angirasa are not present in the group of eight rshis mentioned above. But since they have same Pravara rshis marriage within these gotras is forbidden.<ref name=":5" />  

In the Matsya Purana we find an anecdote about the origin of the [[Saptarshis (सप्तर्षयः)|Saptarshis (सप्तर्षयः]]) from Brahma as follows <blockquote>महादेवस्य शापेन त्यक्त्वा देहं स्वयं तथा। ऋषयश्च समुद्भूता हुते शुक्रे महात्मनः ।। १९५.६  </blockquote><blockquote>तज्जुहाव ततो ब्रह्मा ततो जाता हुताशनात्। ततो जातो महातेजा भृगुश्च तपसं निधिः ।। १९५.८ </blockquote><blockquote>अङ्गरेष्वङ्गिरा जातो ह्यर्चिभ्योऽत्रिस्तथैव च। मरीचिभ्यो मरीचिस्तु ततो जातो महातपाः ।। १९५.९ </blockquote><blockquote>केशैस्तु कपिशो जातः पुलस्त्यश्च महातपाः। केशैः प्रलम्बैः पुलहस्ततो जातो महातपाः ।। १९५.१0 </blockquote><blockquote>वसुमध्यात् समुत्पन्नो वसिष्ठस्तु तपोधनः।  १९५.११ (Mats. Pura. 195. 6, 8-10)<ref>Matsya Mahapurana, Gorakhpur: Gita Press (Pages 896-897)</ref></blockquote>Summary - By the curse of Mahadev (Shiva) they (Saptarshis) gave up the bodily existence and by Brahma they arose again from Hutasana (Agni) when he performed homa in the fire with his Shukra (semen). From Agni arose the radiant Bhrugu, Angiras when shukra was deposited on the burning coals (angaras). Marichi rose from the rays, The one born with overspreading hairs was the tapasvi Pulastya, while the one with long hairs was called Pulaha. Born from among the Vasus, self controlled and tapasvi was Vasishta.

The Saptarshis have a special place as Gotrakaras. In the Matsya Purana we find an anecdote about the origin of the [[Saptarshis (सप्तर्षयः)|Saptarshis (सप्तर्षयः]]) from Brahma as follows <blockquote>महादेवस्य शापेन त्यक्त्वा देहं स्वयं तथा। ऋषयश्च समुद्भूता हुते शुक्रे महात्मनः ।। १९५.६  </blockquote><blockquote>तज्जुहाव ततो ब्रह्मा ततो जाता हुताशनात्। ततो जातो महातेजा भृगुश्च तपसं निधिः ।। १९५.८ </blockquote><blockquote>अङ्गरेष्वङ्गिरा जातो ह्यर्चिभ्योऽत्रिस्तथैव च। मरीचिभ्यो मरीचिस्तु ततो जातो महातपाः ।। १९५.९ </blockquote><blockquote>केशैस्तु कपिशो जातः पुलस्त्यश्च महातपाः। केशैः प्रलम्बैः पुलहस्ततो जातो महातपाः ।। १९५.१0 </blockquote><blockquote>वसुमध्यात् समुत्पन्नो वसिष्ठस्तु तपोधनः।  १९५.११ (Mats. Pura. 195. 6, 8-10)<ref>Matsya Mahapurana, Gorakhpur: Gita Press (Pages 896-897)</ref></blockquote>Summary - By the curse of Mahadev (Shiva) they (Saptarshis) gave up the bodily existence and by Brahma they arose again from Hutasana (Agni) when he performed homa in the fire with his Shukra (semen). From Agni arose the radiant Bhrugu, Angiras when shukra was deposited on the burning coals (angaras). Marichi rose from the rays, The one born with overspreading hairs was the tapasvi Pulastya, while the one with long hairs was called Pulaha. Born from among the Vasus, self controlled and tapasvi was Vasishta.

 

[[File:Gargacharya Lineage.png|right|frameless|350x350px]]

[[File:Gargacharya Lineage.png|right|frameless|350x350px]]

The above mentioned 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. 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 above mentioned 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. 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" /> It should be noted that gotras are named not only after their founding rshis, for example, Kashyapa gotra has Kashyapa rshi as the founding father; but also by the name of an earlier ancestor such as in Koushika gotra, where  Vishvamitra Maharshi started it in the name of his grandfather Kushika rshi.<ref name=":1" />

Panini grammatically defines gotra as अपत्यं पौत्रप्रभृति गोत्रम् । ४.१.१६२  (Asht. 4.1.162)<ref>Ashtadhyayi by Panini Maharshi ([https://sa.wikisource.org/wiki/%E0%A4%85%E0%A4%B7%E0%A5%8D%E0%A4%9F%E0%A4%BE%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A5%80_%E0%A5%AA#%E0%A4%AD%E0%A4%BE%E0%A4%97_%E0%A5%AA.%E0%A5%A7 Adhyaya 4])</ref> which means 'the word gotra denotes the progeny (of a rshi) beginning with the son's son (i.e., grandson of a person). For example, the son of गर्गः (Garga maharshi) would be called गार्गि (Gārgi), but the grandson would be called गार्ग्यः (Gārgyaḥ) and the plural गर्गाः (Gargāḥ) would denote all descendants of Garga (downwards from Garga's grandson). It should be noted that this scheme was meant in a technical sense and uses the word gotra as comprehending all descendants if a common male ancestor.

Panini grammatically defines gotra as अपत्यं पौत्रप्रभृति गोत्रम् । ४.१.१६२  (Asht. 4.1.162)<ref>Ashtadhyayi by Panini Maharshi ([https://sa.wikisource.org/wiki/%E0%A4%85%E0%A4%B7%E0%A5%8D%E0%A4%9F%E0%A4%BE%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A5%80_%E0%A5%AA#%E0%A4%AD%E0%A4%BE%E0%A4%97_%E0%A5%AA.%E0%A5%A7 Adhyaya 4])</ref> which means 'the word gotra denotes the progeny (of a rshi) beginning with the son's son (i.e., grandson of a person). For example, the son of गर्गः (Garga maharshi) would be called गार्गि (Gārgi), but the grandson would be called गार्ग्यः (Gārgyaḥ) and the plural गर्गाः (Gargāḥ) would denote all descendants of Garga (downwards from Garga's grandson). It should be noted that this scheme was meant in a technical sense and uses the word gotra as comprehending all descendants if a common male ancestor.

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 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)  

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 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)

=== Different aspects about Gotra and Pravara ===

== Different aspects about Gotra and Pravara ==

==== Dvigotra ====

==== Dvigotra ====

In the Rigveda, mantra drashta rshis are said to be 403 in number. They are classified into two viz., those who are independent called as Ekaki (केवल/एकाकी) and others who are supported by other members in the family (lineage) hence called Parivarika (पारिवारिक).   

In the Rigveda, mantra drashta rshis are said to be 403 in number. They are classified into two viz., those who are independent called as Ekaki (केवल/एकाकी) and others who are supported by other members in the family (lineage) hence called Parivarika (पारिवारिक).   

The Saptarshis have a special place as Gotrakaras. 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. <blockquote>एकं वृणीते । द्वौ वृणीते । त्रीन्वृणीते । न चतुरो वृणीते । न पञ्चातिवृणीत इति विज्ञायते ७ (Apas. Shrau. Sutr. 24.6.7)</blockquote>

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. <blockquote>एकं वृणीते । द्वौ वृणीते । त्रीन्वृणीते । न चतुरो वृणीते । न पञ्चातिवृणीत इति विज्ञायते ७ (Apas. Shrau. Sutr. 24.6.7)</blockquote>

== Gotra of Kshatriyas and Vaishyas ==

== Gotra of Kshatriyas and Vaishyas ==

=== Shraddha and Pitrkarmas ===

=== Shraddha and Pitrkarmas ===

* The brahmanas (bhoktas) invited in Shraddha karmas should not be a sagotra to the person performing the karma. (Apas. Dhar. Sutr. 2.7.17.4)<ref name=":0" />

* The brahmanas (bhoktas) invited in Shraddha karmas should not be a sagotra to the person performing the karma. (Apas. Dhar. Sutr. 2.7.17.4)<ref name=":0" />

* In offering water to a preta (a recently dead person for whom the 10-day karma is being performed) his gotra and name were to be repeated (Ashv. Gr. 4.4.10)<ref name=":0" />

* In offering water to a preta (a recently dead person for whom the 10-day karma is being performed) his gotra and name were to be repeated (Ashv. Gr. 4.4.10)<ref name=":0" />