Gotra and Pravara (गोत्रप्रवरश्च)

Gotra (Samskrit: गोत्रम्) is of supreme importance in several fundamental matters and practices associated with Sanatana Dharma. Gotra of a family is said to be named after the rshi-ancestor who founded the family in the immemorial past. Such families grew with their tradition over many many generations of their children, grandchildren and students. Gotra came to denote the 'family' or the 'clan'. Pravara rshis are belong to the same clan. One of the most important rule laid down in the Grhyasutras and Dharmashastras regarding marriage is that no man shall marry a maiden from within his own gotra.

Pravara (प्रवरः) is another term closely connected with the gotra. Pravara literally means 'invocation' or 'recitation' of the names of famous rishi ancestors during important occasions. While gotra indicates the lineage or ancestry of a person, pravara denotes the important rishis in that ancestry.

As a part of nitya sandhyavandana, a person has to repeat the names of his ancestral rshis (three times a day) to show his lineage and thus Pravara recitation is often required. Whenever a person visits Peetha Adhipatis, when he has to perform a yajna, prayers to invoke deities, homas and such sacred activities, he has to recite the pravara.

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 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.

According to Manu, the following eight (mula-rshis) were the Gotrakara rshis or family founders.

जमदग्निर्मरद्राजो विश्वामित्रात्रिगौतमाः । वसिष्ठ काश्यपागस्त्या मुनयो गोत्रकारिणः । एतेषां यान्यपत्यानि तानि गोत्राणि मन्यते ॥

Summary: Jamadagni (जमदग्निः), Bharadvaja (भरद्राजः), Vishvamitra (विश्वामित्रः), Atri (अत्रिः), Gautama (गोतमः), Vasishta (वसिष्ठः), Kashyapa (काश्यपः), and Agasthya (अगस्त्यः) are the Gotrakara (rshis). Their children are also considered as gotras.

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. 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.

Gotra is also important in the context of Asoucha especially in Mrta-Asoucha to determine which member of the family has to follow the restrictions of Asoucha for how many days. For example,

एकपिण्डास्तु दायादाः पृथग्दारनिकेतनाः । जन्मन्यपि विपत्तौ च तेषां तत्सूतकं भवेत् ॥ ३.7 ॥ (Para. Smrt. 3.7)

Even if the Dayadis (one who are sagotras and sapindas) have separate homes and their families are not living in joint families, they have the same rules of ten days of sutakam (both at birth and death).

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

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. Here are a few instances

• In the Rigveda (1.5.113, 1.17.1, 3.39.4, 3.4337, 9.86.23, 10.48.2, 10.12018), gotra means "cowstable" or "cowshed"or "herd of cows". By a natural metaphor, the 'Gotra' represents a cloud (in which waters are held just as cows in a cow-shed) or Vrtra (the cloud-asura) and also to a mountain range or peak which conceals water-yielding clouds.
• In Rigveda (2.23.3) (where Brihaspati's chariot is said to be Gotrabhid) Taittriya samhita (4.3.4.1), Atharva veda (5.2.8) etc, the term Gotra has been used in the sense of "Durg or Fort".
• In Rigveda (2.23.18) and (6.65.5) gotra is used in the sense of "samuha" or assemblage.
• 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".
• 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 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 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. 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 this context it shows that reference to gotras in the Brahmanas and Upanishads were given in connection with performing yajnas and imparting brahmajnana. 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.

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.

विश्वामित्रो जमदनिर्भरद्वाजोऽथ गौतमः । अत्रिर्वसिष्ठः कश्यप इत्येते सप्त ऋषयः । तेषां सप्तर्षीणामगस्त्याष्टमानां यदपत्यं तद्गोत्रमुच्यते। (बौ. श्रौ. प्रवराध्याय)

गोत्राणां तु सहस्राणि प्रयुतान्यर्बुदानि च। ऊनपञ्चाशदेवैषां प्रवरा ऋषिदर्शनात् ।

There are thousands, tens of thousands and arbudas of gotras but the pravaras are only 49 in number. In the Matsya Purana we find an anecdote about the origin of the Saptarshis (सप्तर्षयः) from Brahma as follows

महादेवस्य शापेन त्यक्त्वा देहं स्वयं तथा। ऋषयश्च समुद्भूता हुते शुक्रे महात्मनः ।। १९५.६

तज्जुहाव ततो ब्रह्मा ततो जाता हुताशनात्। ततो जातो महातेजा भृगुश्च तपसं निधिः ।। १९५.८

अङ्गरेष्वङ्गिरा जातो ह्यर्चिभ्योऽत्रिस्तथैव च। मरीचिभ्यो मरीचिस्तु ततो जातो महातपाः ।। १९५.९

केशैस्तु कपिशो जातः पुलस्त्यश्च महातपाः। केशैः प्रलम्बैः पुलहस्ततो जातो महातपाः ।। १९५.१0

वसुमध्यात् समुत्पन्नो वसिष्ठस्तु तपोधनः। १९५.११ (Mats. Pura. 195. 6, 8-10)

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 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.

Panini grammatically defines gotra as अपत्यं पौत्रप्रभृति गोत्रम् । ४.१.१६२ (Asht. 4.1.162) 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)

Number of Gotras and Pravaras

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.

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.

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

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.

Where is 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. Apart from marriage aspects gotra and pravara are recited in many rituals and practices of Sanatana Dharma. 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. In the subsequent texts we find many instances where the gotra and pravara based exclusions or inclusion of practices are followed.

Nityakarma

1. In the activities such as in sandhyavandana, person's gotra is recited in the sankalpa. A person has to repeat his gotra, pravara, Vedashaka and Sutra which one studies, during the sandhyavandana.
2. Sankalpa of the nitya devata puja at home or any puja in a temple involves taking the gotra of the couple or persons performing the puja.
3. The sankalpa while taking a bath at home or in a teertha, or in sacred rivers such as Ganga, Godavari etc or while taking a bath in the sea (during Amavasya and Purnima) involves saying the gotra of the person.
4. While performing a dana, the names and gotras of both the donor and the acceptor are recited. A dana is usually not given to members of the same family, say a son and father.

Samskaras

1. A person has to know his veda, sakha, and sutra according to his gotra. All the samksaras are to be performed according to the sutras (Dharmasutras) and vedas followed for that gotra. For example, if a person's gotra is Kaushika, and his Veda is Yajurveda, he has to follow the rituals as given in the Dharmasutras associated with Yajurveda, such as Baudhayana, Apastamba etc. He cannot perform the rituals according to Ashvalayana Dharmasutras which are sutra granthas of Rigveda.
2. In the Choula samskara, the tufts of hair were to be left in accordance with the gotra, pravara, and the practice of the family. (Khadira. Gr. 2.3.30)
3. In the Upanayana samskara, the knots in the yajopaveeta are based on the number of rshis in the pravara. (Brah. Gotra. Page 17). The girdle (mekhala) was to have one, three, or five knots according to the number of rshis constituting the boy's pravara. (Sankhyayana. Gr. 2.2)

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

समानगोत्रप्रवरां कन्यामुढ्वोपगम्यच। तस्यामुत्पाद्य चाण्डालं ब्राह्मण्यादेव हीयते। (Prav. Darp. Page 188)

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).

• 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.
• 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)

Inheritance

• The wealth of a person who dies without issues went to his near sagotras (Gaut. 28.19)

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)
• 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)