Gotra and Pravara (गोत्रप्रवरश्च) - Revision history

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मातृगोत्रवर्जननिर्णयः॥ Exclusion of Maternal Family Gotra

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मातृगोत्रवर्जननिर्णयः॥ Exclusion of Maternal Family Gotra

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Number of Gotras

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← Older revision		Revision as of 11:31, 27 August 2024
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	== References ==		== References ==
	<references />		<references />
		+	[[Category:Dharmas]]

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 == 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|590.99x590.99px]]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|395x395px]]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<ref name=":6" />
 # Bhrigu
-# Angiras
+# [[Angirasa (अङ्गिरसः)|Angiras]]
-# Atri
+# [[Atri (अत्रिः)|Atri]]
-# Marichi
+# [[Marichi (मरीचिः)|Marichi]]
-# Pulaha (gave birth to Rakshasas)
+# [[Pulaha (पुलहः)|Pulaha]] (gave birth to Rakshasas)
-# Pulastya (gave birth to Pisachas)
+# [[Pulastya (पुलस्त्यः)|Pulastya]] (gave birth to Pisachas)
-# Vasishta (died and appeared as descendant of Marichi)
+# [[Vasishta (वसिष्ठः)|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]]
 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" />

@@ Line 70: / Line 70: @@
 It is also said in Gotrapravara-manjari that whose ever purohita parampara is broken and hence does not know his gotra, he can be counted under the Kashyapa gotra, because Kashyapa rshi is considered to be earliest ancestor.<ref name=":4" />
-Chandogya Upanishad describes the story of [[Satyakama Jabala (सत्यकामजाबालः)]] who wanted to get initiated into [[Brahmacharyashrama (ब्रह्मचर्याश्रमः)|brahmacharyashrama]] but he did not know his gotra. Sankara bhashya of Chandogya Upanishad clarifies the reason about his mother not knowing the gotra in which he was born.
+Chandogya Upanishad describes the story of [[Satyakama Jabala (सत्यकामजाबालः)]] who wanted to get initiated into [[Brahmacharyashrama (ब्रह्मचर्याश्रमः)|brahmacharyashrama]] but he did not know his gotra. Sankara bhashya of Chandogya Upanishad clarifies the reason about his mother not knowing the gotra in which he was born.<ref>''Chandogya Upanishad and Shankara Bhashya, Volume 3.'' (Hindi Translation). Gorakhpur: Gita Press (Pages 380-381)</ref>
 ==== मातृगोत्रवर्जननिर्णयः॥ Exclusion of Maternal Family Gotra ====

@@ Line 37: / Line 37: @@
 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)
@@ Line 61: / Line 63: @@
 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)<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> 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" />
 ==== When gotra is not known ====
@@ Line 67: / Line 69: @@
 It is also said in Gotrapravara-manjari that whose ever purohita parampara is broken and hence does not know his gotra, he can be counted under the Kashyapa gotra, because Kashyapa rshi is considered to be earliest ancestor.<ref name=":4" />
 ==== 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.
 ==== Kshatriya becoming a Brahman Gotrakara ====
@@ Line 98: / Line 100: @@
 === Samskaras ===
 # 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.<ref name=":1">Devalal, Rajendra. ''Brahmana Gotravali, Utpatti, Vamsh, Pravar - Gotra sahit.'' Delhi: Swasthik Publications (Pages 5 - 20)</ref>
-# 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)<ref name=":0" />
+# In the Choula samskara, the tufts of hair on the head were to be left in accordance with the gotra, pravara, and the practice of the family. (Khadira. Gr. 2.3.30)<ref name=":0" />
 # In the Upanayana samskara, the knots in the yajopaveeta are based on the number of rshis in the pravara. (Brah. Gotra. Page 17).<ref name=":1" /> 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)<ref name=":0" />
+#

@@ Line 24: / Line 24: @@
 == 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|537.982x537.982px]]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]]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
 # Bhrigu
@@ Line 71: / Line 71: @@
 <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.
-In the Chandogya Upanishad
+In some exceptional situations mother's gotra is also considered. Chandogya Upanishad depicts
 ==== Kshatriya becoming a Brahman Gotrakara ====
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 Dr. Rajabali Pandey refers to Agnipurana (varnasankara-upakhyana) further to state that while the mula-purushas of gotra are brahmanas, through the purohita (who are brahmanas) parampara they (gotras) were passed on to the Kshatriyas, Vaishyas and even Shudras. <blockquote>क्षत्रिय-वैश्य-शूद्राणां गोत्रं च प्रवरादिकम् । तथान्यवर्णसङ्कराणां येषां विप्राश्च याजकाः॥<ref name=":4" /></blockquote>
-== Where is 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 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.<ref name=":0" /> In the subsequent texts we find many instances where the gotra and pravara based exclusions or inclusion of practices are followed.
+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.
 === Nityakarma ===

← Older revision	Revision as of 07:39, 27 August 2021
(No difference)

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 ==== When gotra is not known ====
-<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" />
+<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 perform a dana of himself to anyone and take the gotra and pravara of that person.<ref name=":5" />
 ==== Gotra of the Mother ====
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 Vishvamitra
-== Gotra of Kshatriyas and Vaishyas ==
+== Gotra of Kshatriyas, Vaishyas and Shudras ==
 The Aitareya Brahmana, deals with the question of what is the gotra of Kshatriyas and Vaishyas.
 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. 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.
+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 in general.
 == Where is gotra and pravara used? ==