Brahmin gotra
[6] Subsequently, the Chandogaya Upanishad, another Hindu text written in the 7th century BCE, defines a Gotra as a mechanism through which the paternal lineage of an individual could be traced and identified while according to ancient Sanskrit linguist Panini, in his Astadhyayi, the term is equated with the word ‘progeny’.
These texts posit that ‘Gotras’ emerged initially as a uniquely Brahminical concept; a marker of the paternal lineage of individuals within the caste.
[17] The seven major Brahmin Gotras take the names of the saints whose lineages they represent: Shandilya, Upreti, Jamadagni, Gautama, Atri, Vasishta and Kashyapa.
Post-Vedic Hindu texts such as the Krishna Yajurveda and the Mahabharata indicate the existence of 18 Brahmin Gotras while the Vishnu Purana suggests that the number may be as high as 49, despite maintaining that the community originates solely from the Saptarishi.
[10] However, unlike the Brahminical system, the Gotras of those in the other Hindu Varnas often had totemic root lineages, with many communities believing that they had descended from certain animals or trees.
[15] The variation from the Brihadaranyaka Upanishad’s list are even more stark in texts such as the Mahabharata or the Brihat Samhita, with Atri and Vasishta the only saints remaining in common.
[15] Due to the discrepancies between the Upanishad and these post-Vedic texts, a number of new Brahmin Gotras emerged during this period, with saints who were identified as part of the Saptarishi in these scriptures, such as Angiras and Shandilya denoted as the root ancestor.
[26] Finally, as stated in the Rigveda, unlike a Gotra, a Pravara plays no specific role by itself in Brahminical life but is a ceremonial part of the identification of an individual’s lineage.
[24] With one of its principal functions being the promotion of genetic diversity within the Brahmin clan, the Gotric system has maintained a heavy influence on the marital norms and customs of the caste.
[27] With the Rigveda forbidding relations between those sharing a common ancestor, a Brahmin’s Gotra remained an integral consideration for individuals considering marriage.
With advancements in genetic sciences changing the understanding of how an individual’s lineage is traced, many Brahmins world over have shifted away from strictly adhering to Rigvedic ideals of the Gotric system.
[32] Therefore, many Brahmins in urban, metropolitan regions instead have chosen to ceremonially adhere to the Gotric system, using it as a marker to identify their paternal lineage but allowing it minimum influence in their everyday lives.
[30] However, in certain rural areas in Northern India, such as the Sikar district in Rajasthan, conservative organisations (Khap Panchayats) continue to lobby vociferously for Gotras to be legally recognised and enforce the Gotric system amongst the Brahmins of the region.
