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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.

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|375x375px]]

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" />

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 of 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 ====

==== Points about Dvigotra of Dattakaputra ====

==== Dvigotra of Datta putra ====

According to Dattaka Chandrika, lays the rule of having samskaras performed by the adopting father to bring the child into his family.<blockquote>पितुर्गोत्रेर्ण यः पुत्रः संस्कृतः पृथिवीपते । आचूडान्तं न पुत्रः स पुत्रतां याति चान्यतः॥</blockquote><blockquote>चूडाद्या यदि संस्कारा निजगोत्रण वै कृताः। दत्ताद्यास्तनयास्ते स्युरन्यथा दास उच्यते॥ (Dattaka chandrika)</blockquote>Meaning: A son, (if adopted) who has been initiated in samskaras under the family name of his natural father, up to chudasamskrara (tonsure) - that son does not acquire filial relationship to the another (father who adopted him) unless the Chudakarma and the rest of the samskaraas are performed under the gotra of the adopter. If the samskaras are not performed again by the adopter then the status of the son is said to be that of a dasa (servant) and not of a son (putra).  

The Sankhayana shrautasutra (1.4.10) 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" />

According to Dattaka Chandrika, lays the rule of having samskaras performed by the adopting father to bring the child into his family.<blockquote>पितुर्गोत्रेर्ण यः पुत्रः संस्कृतः पृथिवीपते । आचूडान्तं न पुत्रः स पुत्रतां याति चान्यतः॥</blockquote><blockquote>चूडाद्या यदि संस्कारा निजगोत्रण वै कृताः। दत्ताद्यास्तनयास्ते स्युरन्यथा दास उच्यते ॥ (Datta</blockquote>Meaning: A son, (if adopted) who has been initiated in samskaras under the family name of his natural father, up to chudasamskrara (tonsure) - that son does not acquire filial relationship to the another (father who adopted him) unless the Chudakarma and the rest of the samskaraas are performed under the gotra of the adopter. If the samskaras are not performed again by the adopter then the status of the son is said to be that of a dasa (servant) and not of a son (putra).  

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)<ref name=":5" /></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.  

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>

<blockquote>अथस्वगोत्राज्ञाने-उपनयनेयआचार्यस्तद्गोत्रप्रवरैरेवकर्माणिविवाहाविवाहौचेति आचार्य गोत्राज्ञानेतु दत्वात्मानंतुकस्मैचित्तद्गोत्रप्रवरोभवेत् ॥ (Dhar. Sind. Page 357)<ref name=":5" /></blockquote>When a person does not know his gotra then during the Upanayana samskara he can take the gotra and pravara of the Acharya conducting the Upanayana and follow the associated rules. Acharya's gotra and pravara are also used to exclude the bride's gotra. If even the Acharya's gotra is unknown, then the person has to conduct a dana of himself to anyone and take the gotra and pravara of that person.<ref name=":5" />

==== Gotra of Mother (Satyakama) ====

==== Gotra of Mother (Satyakama) ====

अथातो दीक्षाया आवेदनस्यैव तदाहुर्यद्ब्राह्मणस्य दीक्षितस्य ब्राह्मणोऽदीक्षिष्टेति दीक्षामावेदयन्ति कथं क्षत्रियस्यावेदयेदिति ..... यज्ञमुपावर्तत तस्मात्तस्य पुरोहितस्यार्षेयेण दीक्षामावेदयेयुः पुरोहितस्यार्षेयेण प्रवरम्प्रवृणीरन् २५ ॥ (Ait. Brah. 34.7.25)<ref>Aitareya Brahmana ([https://sa.wikisource.org/wiki/%E0%A4%90%E0%A4%A4%E0%A4%B0%E0%A5%87%E0%A4%AF_%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%AA%E0%A4%9E%E0%A5%8D%E0%A4%9A%E0%A4%BF%E0%A4%95%E0%A4%BE_%E0%A5%AD_(%E0%A4%B8%E0 Panjika 7])</ref>

अथातो दीक्षाया आवेदनस्यैव तदाहुर्यद्ब्राह्मणस्य दीक्षितस्य ब्राह्मणोऽदीक्षिष्टेति दीक्षामावेदयन्ति कथं क्षत्रियस्यावेदयेदिति ..... यज्ञमुपावर्तत तस्मात्तस्य पुरोहितस्यार्षेयेण दीक्षामावेदयेयुः पुरोहितस्यार्षेयेण प्रवरम्प्रवृणीरन् २५ ॥ (Ait. Brah. 34.7.25)<ref>Aitareya Brahmana ([https://sa.wikisource.org/wiki/%E0%A4%90%E0%A4%A4%E0%A4%B0%E0%A5%87%E0%A4%AF_%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%AA%E0%A4%9E%E0%A5%8D%E0%A4%9A%E0%A4%BF%E0%A4%95%E0%A4%BE_%E0%A5%AD_(%E0%A4%B8%E0 Panjika 7])</ref>

Summary - When a Brahmana is initiated for a yajna, that fact is announced in these words 'a brahmana has been initiated for a yajna' and the pravara is recited.  How is the initiation of the Kshatriya to be announced? According to the above given Aiteraya Brahmana reference, even in the case of the kshatriya the announcement is to be in the same form but with the pravara of his purohita. They should proclaim the kshatriya's deeksha (initiation) as a yajama with the Arsheya (pravara) of his family purohita.  

Summary - When a Brahmana is initiated for a yajna, that fact is announced in these words 'a brahmana has been initiated for a yajna' and the pravara is recited.  How is the initiation of the Kshatriya to be announced? According to the above given Aiteraya Brahmana reference, even in the case of the kshatriya the announcement is to be in the same form but with the pravara of his purohita. They should proclaim the kshatriya's deeksha (initiation) as a yajama with the Arsheya (pravara) of his family purohita. Dharmasindhu reiterates as follows <blockquote>क्षत्रियवै गोत्रैःसह अविवाहोज्ञेयः श्यौतुपुरोहितगोत्रप्रवरावितिसर्वसिद्धांतः ॥ (Dhar. Sind. Page 357)<ref name=":5" /></blockquote>Kshatriyas and Vaishyas will take the gotra and pravara of their (family) purohita as generally understood.

== Where is gotra and pravara used? ==

== Where is gotra and pravara used? ==