Changes

* 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 Atharvaveda (5.21.3) the compound "Vishvagotrayaha" is used, and the word Gotra here clearly means '''a group of persons connected together by blood''''.  

* 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 Aangirasas, while other gotra 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.

== 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">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]]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>[[File:Brahmarshis and Gotrakaras.PNG|right|frameless|590.99x590.99px]]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  

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" />

# Bhrigu

# Bhrigu

# Angiras

# Angiras

According to Manu, the following eight (mula-rshis) were the Gotrakara rshis or family founders.<ref name=":4" /><blockquote>जमदग्निर्मरद्वाजो विश्वामित्रात्रिगौतमाः । वसिष्ठ काश्यपागस्त्या मुनयो गोत्रकारिणः । एतेषां यान्यपत्यानि तानि गोत्राणि मन्यते ॥ </blockquote>Summary: Jamadagni (जमदग्निः), Bharadvaja (भरद्वाजः), Vishvamitra (विश्वामित्रः), [[Atri (अत्रिः)]], [[Gautama (गौतमः)|Gautama (गोतमः)]], [[Vasishta (वसिष्ठः)]], [[Kashyapa|Kashyapa (काश्यपः)]], and [[Agasthya (अगस्त्यः)]] are the Gotrakara (rshis). Their children are also considered as gotras.

According to Manu, the following eight (mula-rshis) were the Gotrakara rshis or family founders.<ref name=":4" /><blockquote>जमदग्निर्मरद्वाजो विश्वामित्रात्रिगौतमाः । वसिष्ठ काश्यपागस्त्या मुनयो गोत्रकारिणः । एतेषां यान्यपत्यानि तानि गोत्राणि मन्यते ॥ </blockquote>Summary: Jamadagni (जमदग्निः), Bharadvaja (भरद्वाजः), Vishvamitra (विश्वामित्रः), [[Atri (अत्रिः)]], [[Gautama (गौतमः)|Gautama (गोतमः)]], [[Vasishta (वसिष्ठः)]], [[Kashyapa|Kashyapa (काश्यपः)]], and [[Agasthya (अगस्त्यः)]] are the Gotrakara (rshis). Their children are also considered as gotras.

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.  

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 from the flames (अग्निशिखा). Marichi rose from the rays (किरणो से), the one born was the tapasvi Pulastya, while the one with long hairs was called Pulaha. Born from among the Vasus, self controlled and tapasvi was Vasishta.  

Apart from this reference for origin of eight gotrakaras in the Matsya purana we find elaborate enumerations of the gotras and pravaras of many rshis. Similarly the Vayu purana (Adhyayas 88 and 89 Anandashram series publication) and Skanda purana (3.2) and even the Mahabharata (Anushasana Parva) contain enumerations about gotras and pravaras. Recent works on these topics is given in texts such as Smrtyarthasara, Dharmasindhu and Nirnayasindhu apart from special works such as Pravaramanjari where the lists of gotras are available.<ref name=":0" />

Apart from this reference for origin of eight gotrakaras in the Matsya purana we find elaborate enumerations of the gotras and pravaras of many rshis. Similarly the Vayu purana (Adhyayas 88 and 89 Anandashram series publication) and Skanda purana (3.2) and even the Mahabharata (Anushasana Parva) contain enumerations about gotras and pravaras. Recent works on these topics is given in texts such as Smrtyarthasara, Dharmasindhu and Nirnayasindhu apart from special works such as Pravaramanjari where the lists of gotras are available.<ref name=":0" />

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). 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" /> 

Interchanging of varnas was not unseen in the early days, which was primarily due to tapas (penance) and change of professions. The legend of Vishvamitra rshi, described in Ramayana, is often quoted as an example of a  Kshatriya becoming a Brahman after performing tapas for thousands of years. Thus kshatriya became a brahmana gotrakara.  

At least ten more such families are said to have formed in a similar manner. They consist of those Brahmanas, who having performed the profession of Kshatriyas became brahmanas. They followed either maharshi Bhrigu or Angiras. These are also known as kevala or isolated Bhargavas or Aangiras and are permitted to marry with all other families.<ref name=":6" />

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>

 

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). 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" />

== Different aspects about Gotra and Pravara ==

== Different aspects about Gotra and Pravara ==

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

==== Dvigotras ====

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" />

There are certain families that are dvigotras, i.e., they have two gotras. Ashvalayana uses the word 'द्विप्रवाचना (dvipravaachana)' for them. They are principally three viz., Shaung-shaisiris, Samkritis, Laugaakshis.<blockquote>अथ य एते द्विप्रवाचना यथैतच्छौङ्गशैशिरयः भरद्वाजाहशुङ्गाः कताः शैशिरयः २ (Ashv. Shra. Sutr. 12.2)<ref>Ashvalayana Shrauta Sutra ([https://sa.wikisource.org/wiki/%E0%A4%86%E0%A4%B6%E0%A5%8D%E0%A4%B5%E0%A4%B2%E0%A4%BE%E0%A4%AF%E0%A4%A8_%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%8C%E0%A4%A4%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4 Adhyaya 12])</ref></blockquote>From a Shunga, a subdivision of Bharadvaja gotra, was born a son to the wife belonging to Shaishira, a subdivision of Vishvamitra gotra; the son came to be called as Shunga - Shaishira. Therefore, Shunga-Shaishiras cannot marry in both Bharadvaja and Vishvamitra gotras. <blockquote>आङ्गिरसबार्हस्पत्यभारद्वाज-कात्यात्कीलेति ६ (Pravara of Shunga Shaishira)</blockquote>In the case of the adopted son also, on the analogy of the Shauga-shaishiras both gotras and the pravaras of both gotras have to be considered for marriage.<ref name=":0" /> 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॥ (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).  

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).  

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" />  

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 

==== When gotra is not known ====

==== When gotra is not known ====

==== मातृगोत्रवर्जननिर्णयः॥ Exclusion of Maternal Family Gotra ====

==== मातृगोत्रवर्जननिर्णयः॥ Exclusion of Maternal Family Gotra ====

<blockquote>अथमातृगोत्रवर्जननिर्णयः तत्रमातृगोत्रपदेनमातामहगोत्रमेववर्ज्यं तच्चगांधर्वादिविवाहोढापुत्राणांसर्वेषांवर्ज्यं ब्राह्मविवाहोढापुत्राणांतुसर्वेषांमातामहगोत्रंनवर्ज्यं किन्तुमाध्यंदिनानामेव मातृगोत्रंमाध्यंदिनीयानामितिसत्याषाढवचनात् तथैवसर्वत्रशिष्टाचाराच्च ॥ (Dhar. Sind. Page 358)<ref name=":5" /></blockquote>Summary - Here the rules for excluding the mother's gotra are taken up. By mother's gotra it means gotra of the maternal side (the family which the mother belongs to) which is to be excluded. The children of the girl who is married by Gandharva vidhi cannot marry anyone in the maternal family (the gotra of maternal grandfather). But the children of the girl married by Brahma vidhi can marry anyone in the maternal family with one exception. This rule applies to all those belonging to any vedashaka except Madhyandina shaka or Yajurveda.   

<blockquote>अथमातृगोत्रवर्जननिर्णयः तत्रमातृगोत्रपदेनमातामहगोत्रमेववर्ज्यं तच्चगांधर्वादिविवाहोढापुत्राणांसर्वेषांवर्ज्यं ब्राह्मविवाहोढापुत्राणांतुसर्वेषांमातामहगोत्रंनवर्ज्यं किन्तुमाध्यंदिनानामेव मातृगोत्रंमाध्यंदिनीयानामितिसत्याषाढवचनात् तथैवसर्वत्रशिष्टाचाराच्च ॥ (Dhar. Sind. Page 358)<ref name=":5" /></blockquote>Summary - Here the rules for excluding the mother's gotra are taken up. By mother's gotra it means gotra of the maternal side (the family which the mother belongs to) which is to be excluded. The children of the girl who is married by Gandharva vidhi cannot marry anyone in the maternal family (the gotra of maternal grandfather). But the children of the girl married by Brahma vidhi can marry anyone in the maternal family with one exception. This rule applies to all those belonging to any vedashaka except Madhyandina shaka or Yajurveda.   

 

=== Gotra of Kshatriyas, Vaishyas and Shudras ===

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

 

== Gotra of Kshatriyas, Vaishyas and Shudras ==

The Aitareya Brahmana, deals with the question of what is the gotra of Kshatriyas and Vaishyas.  

The Aitareya Brahmana, deals with the question of what is the gotra of Kshatriyas and Vaishyas.  

== Where are gotra and pravara used? ==

== Where are gotra and pravara used? ==

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.  

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.  

Shrauta yajnas were conducted by brahmanas based on their gotras. For example, Jaimini establishes that sattras (yagas performed extending over 12 days and more) could be performed by brahmanas other than those having the Bhrugu, Vashista gotras.<ref name=":0" /> In the subsequent texts we find many instances where the gotra and pravara based exclusions or inclusion of practices are followed.

Shrauta yajnas were conducted by brahmanas based on their gotras. For example, Jaimini establishes that sattras (yagas performed extending over 12 days and more) could be performed by brahmanas other than those having the Bhrugu, Vashista gotras.<ref name=":0" />  

=== Nityakarma ===

=== Nityakarma ===