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== 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" />

== Definitions of Gotra and Pravara ==

== Definitions of Gotra and Pravara ==

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" /><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>There are thousands, tens of thousands and arbudas of gotras but the pravaras are only 49 in number.  

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>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. Some independent rshis (mentioned as kevala) such as kevala Bhargava, kevala Angirasa, kevala Haarita and others do not have a gotra. Bhrigu 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 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

 

In the Matsya Purana we find an anecdote about the origin of rshis 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 Bhrigu, Angiras when shukra was deposited on the burning coals (angaras). Atri maharshi was born saying "I am the third" hence he is named as Atri. 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.

 

Thus listing their names we get

# Bhrigu

# Bhrigu

# Angiras

# Angiras

# Pulastya (gave birth to Pisachas)

# Pulastya (gave birth to Pisachas)

# Vasishta (died and appeared as descendant of Marichi)

# Vasishta (died and appeared as descendant of Marichi)

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]]

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.  

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" />  

 

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 of 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 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)   

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)   

== Different aspects about Gotra and Pravara ==

== Different aspects about Gotra and Pravara ==

==== Kshatriya becoming a Brahman Gotrakara ====

==== Kshatriya becoming a Brahman Gotrakara ====

Vishvamitra

Vishvamitra

== Gotra of Kshatriyas and Vaishyas ==

== Gotra of Kshatriyas and Vaishyas ==

=== Special Rules in Vivaha Samskara ===

=== Special Rules in Vivaha Samskara ===

* When alliances are arranged by the elders they check the bride's gotra and pravara; it should not be the same as the groom's gotra and pravara. Apastamba says that<ref name=":02" />

* When alliances are arranged by the elders they check the bride's gotra and pravara; it should not be the same as the groom's gotra and pravara. Apastamba says that<ref name=":02" />

  <blockquote>समानगोत्रप्रवरां कन्यामुढ्वोपगम्यच। तस्यामुत्पाद्य चाण्डालं ब्राह्मण्यादेव हीयते। (Prav. Darp. Page 188)<ref>Rao, Chenstal. (1900 Second Edition) ''The Principles of Pravara and Gotra.'' Mysore: Government Branch Press. </ref>  </blockquote><blockquote>Meaning - In case of marriage of a girl having same gotras and pravara, the progeny becomes a chandala (they do not belong to Brahmana varna anymore). </blockquote>

  <blockquote>समानगोत्रप्रवरां कन्यामुढ्वोपगम्यच। तस्यामुत्पाद्य चाण्डालं ब्राह्मण्यादेव हीयते। (Prav. Darp. Page 188)<ref name=":6">Rao, Chenstal. (1900 Second Edition) ''The Principles of Pravara and Gotra.'' Mysore: Government Branch Press. </ref>  </blockquote><blockquote>Meaning - In case of marriage of a girl having same gotras and pravara, the progeny becomes a chandala (they do not belong to Brahmana varna anymore). </blockquote>

* Baudhayana lays down that, if a woman belonging to the same Gotra is taken as a wife without the previous knowledge of her Gotra, she should be maintained like mother; and that the man should undergo the Krichchhra penance, if she has given birth to a child.<ref name=":02" />

* Baudhayana lays down that, if a woman belonging to the same Gotra is taken as a wife without the previous knowledge of her Gotra, she should be maintained like mother; and that the man should undergo the Krichchhra penance, if she has given birth to a child.<ref name=":02" />

* In the Lajaa homa at marriage two offerings were to be made by all except Jaamadagynas, who have to make three offerins (Asva. Grhy. 1.7.8-9)<ref name=":0" />

* In the Lajaa homa at marriage two offerings were to be made by all except Jaamadagynas, who have to make three offerins (Asva. Grhy. 1.7.8-9)<ref name=":0" />