Gotra

As a Rigvedic terms, gotra simply means "cow pen" or "herd of cows".[3] The specific meaning "family, lineage kin" (as it were "herd within an enclosure") is relatively more recent, first recorded around the mid-1st millennium BCE (e.g., Chandogya Upanishad).

These "lineages" as they developed among the Brahmins of that time meant patrilineal descent. The Brahmanic system was later adopted by other communities, such as the Kshatriyas and Vaishyas[4]

All members of a particular gotra are believed to possess certain common characteristics by way of nature or profession. Many theories have been propounded to explain this system. According to the vedic theories, the Brahmins are direct descendants of seven sages who are believed to be the sons of Brahma, borne out of his mind through yogic prowess. They are (1) Shandilya, (2) Gautama Maharishi, (3) Bharadwaja, (4) Vishvamitra, (5) Jamadagni, (6) Vashista, (7) Kashyapa and (8) Atri . To this list, Agastya is also sometimes added. These eight sages are called gotrakarins, from whom all 49 gotras (especially of the Brahmins) have evolved. For instance, from Atri sprang the Atreya and Gavisthiras gotras.[5]

According to Robert Vane Russell, many gotra of hindu caste are of totemic origin which are named after plants, animals and natural objects. These are universal among non-aryan or primitive tribes, but occurs also in Hindu castes. The commonest totem names are those of animals, including several which are held sacred by Hindus, as bagh or nahar, the tiger; bachas, the calf; murkuria, the peacock; kachhua or limun, the tortoise; nagas, the cobra; hasti, the elephant; bhainsa, the buffalo; richaria, the bear; Kuliha, the Jackal, kurura, the dog; karsayal, the deer; hiran, the black-buck and so on. The utmost variety of names is found, and numerous trees, as well as rice and other crops, salt, sandalwood, cucumber, pepper, and some household implements such as pestle, rolling slab, serves as name of clans. Thus name of the rishis or saints, Bharadwaj means a lark, Kaushik means descended from Kusha,[6] Agastya from agasti flower, Kashyapa from kachhap a tortoise, Taittiri from titar a partridge. Similarly the origin of other rishis is attributed to animals, Rishyasringa to an antilope, Mandavya to a frog, Kanada to an owl. The usual characteristic of totemism is that the member of clan regard themselves as related to or desendend from, the animals or trees which the clan takes its name, and abstain from killing or eating it.[7]

A gotra must be distinguished from a kula. A kula is equal to a particular family , or equal to modern day "clans", Kula does relate to lineage or caste.

Marriages within the gotra ('sagotra' marriages) are not permitted under the rule of exogamy in the traditional matrimonial system. The compound word 'sagotra' is a union of the words 'sa' and 'gotra', where 'sa' means same or similar. It is common practice in preparation for Hindu marriage to inquire about the kula-gotra (clan lineage) of the bride and groom before approving the marriage. People within the gotra are regarded as siblings and marrying such a person would be taboo. In almost all Hindu families, marriage within the same gotra is not practiced (since they are believed to be descended from the same family). Marriages between different gotras is encouraged; marriage within the jaati is preferred.

For example, Jats and Rajputs have 3000 Gotras and Mudirajas of Andhra Pradesh and Tamil Nadu have 2600 Gotras. Gotra is always passed on from father to children among most Hindus. However, among the Malayali and Tulu people it is passed on from mother to child.

The tatsama words 'sahodara' (brother) and 'sahodari' (sister) derive their roots from the Sanskrit word 'saha udara' (सहोदर) meaning co-uterine or born of the same womb. In communities where gotra membership passed from father to children, marriages were allowed between a woman and her maternal uncle,[8] while such marriages were forbidden in matrilineal communities, like Thiyyars and Tuluvas, where gotra membership was passed down from the mother.

A much more common characteristic of South Indian Hindu society is permission for marriage between cross-cousins (children of brother and sister) as they are of different gotras. Thus, a man is allowed to marry his maternal uncle's daughter or his paternal aunt's daughter, but is not allowed to marry his paternal uncle's daughter. She would be considered a parallel cousin, of the same gotra, and therefore to be treated as a sister.[9]

North Indian Hindu society not only follows the rules of gotra for marriages, but also has many regulations which go beyond the basic definition of gotra and has a broader definition of incest.[10] Some communities in North India do not allow marriage with certain other clans, based on the belief that both clans are of the same patrilineal descent.[11] In other communities, marriage within the gotra of the mother's father, and possibly some others, is prohibited.

A possible workaround for sagotra marriages is to perform a 'Dathu' (adoption) of the bride to a family of different gotra (usually dathu is given to the bride's maternal uncle who belongs to different gotra by the same rule) and let them perform the 'Kanyadanam' ('kanya' (girl) + 'danam' (to give)). Such workarounds are used in rare cases, and the acceptability is questionable.

Vedic Hinduism recognises eight types of marriages, thus predominantly follows the principles as stated in the Manu Smriti, referring to 8 types of marriages, the roles and responsibilities of husband and wife and the purpose of marriage. Eight types of marriages are, (1) Brahma Vivaha, (2) Arsa Vivaha, (3) Daiva Vivaha, (4) Prajapatya Vivaha, (5) Gandharva Vivaha, (6) Asura Vivaha, (7) Rakshasa Vivaha, and (8) Paishacha Vivaha. The first four types of marriages reflect the paradigm behind arranged marriages. The last three are prohibited as per Manu Smriti, out of which the last two are condemned. The Gandharva marriage is analogous to the modern-day love marriage, where the individuals have the liberty to choose their partners. Though Gandharva marriage had its due prominence in our Shahstras, but with advancement of time, Vedic Hinduism giving way to classic Hinduism, the concept of arranged marriage rose to prominence, which till today is predominant ritual for a marriage between two individuals.

There is no harm in Sagotra marriage if the individuals are not related to six generations on both maternal and paternal sides. This is expressed in chapter 5 of Manu smriti at mantra 60, which states, सपिण्डता तु पुरुषे सप्तमे विनिवर्तते । समानोदकभावस्तु जन्मनाम्नोरवेदने, which means that sapinda ends after seventh generations.[12] Section 5(v) of Hindu Marriage Act 1955 also prohibits Sapinda relationship but there is no restriction of Sagotra marriage. [13]

With nuclear families and large scale migration, in search of job or business opportunities or otherwise, it is possible that one may not know his/her gotra. Even if it is known, there is hardly any way to prove its authenticity. [14]

• Aliyasantana
• Hindu genealogy registers at Haridwar
• Pravaras

• Ruegg, D. Seyfort (1976). 'The Meanings of the Term "Gotra" and the Textual History of the "Ratnagotravibhāga"'. Bulletin of the School of Oriental and African Studies, University of London, Vol. 39, No. 2 (1976), pp. 341–363

• Brahmin Sages and Branches (Gotras and Subcastes)
• gotra
• Marriage Ceremonies