Mr Rajaram,
You are hurried and never see what you have typed before posting. You have
typed instead of pithrugothra, pithu gothra. It is the 3rd time you commit
these types of mistakes.
It is not a big mistake, but can be termed as typo error, if you are not
finding fault with ME for a compiled QA, even questioning what is compilation
and finding fault with each and every thing posted by me.
Please note mistakes can be made by all, and all others are having caliber
equal to you if not above you.
I request not to abuse me for this mail with your usual abuse thevidiya payalae
( prostititutes's son) or muttal or bastard etc.
Gopalakrishnan
On Thursday, 2 May, 2024 at 07:57:30 am IST, Rajaram Krishnamurthy
<[email protected]> wrote:
PITHUS GOTRAS
The word Gotra comes from the SanskritGau, cow and Trahi, a shed or
stable. Translated literally, Gotra means‘cowshed’ or ‘cow pen’ but the term
has several connotations across Vedicliterature. One of the earliest instances
of ‘Gotra’ being used to denotepaternal lineage appears around 1000 BCE in the
AtharvaVeda, a sacred Hindu text, where the word is used to refer to ‘clans’ or
‘groups’ descendedfrom a common paternal ancestor. Subsequently, the
ChandogyaUpanishad, another Hindu text , defines a Gotra as a mechanism through
which the paternallineage of an individual could be traced and identified while
accordingto ancient Sanskrit linguist Panini, in his Ashtadhyayi, the term is
equated with the word ‘progeny’. Ancient Hinduscriptures such as the Upanishads
and the Rigveda outlinethe conception and evolution of the Brahminical Gotric
system. These textsposit that ‘Gotras’ emerged initially as a uniquely
Brahminical concept; amarker of the paternal lineage of individuals within the
caste. All the detailswould go to show that GOTRA was less known in three Vedas
including Rig Vedambut assumed importance only later from the generations
passed off. However thegeneric Engineering started long ago than the DNA of the
west; though X and Ywere not mentioned in the Vedic period, MALE PROGENY was
considered importantfor the increase in the population. But that provoked a
wrong sense of mindsamong the males within 500 years, to torture the women.
Even though Manusmrithiand Parasara and other smritis and Grahya sutrams, have
clauses , demeaning thewomen clan, equally it should be considered, that even
the male 4 varnas andespecially the Brahmin varna, are being looked own; that
shows, while viewingthe broad spectrum of the goodness of the humanity, equally
the bad elementswere viewed so drastically, requisitioning reasonable
punishments also. As a matterof fact Vedic constitution would punish the higher
in clans severely than thelower ones. Hence Gotras which started only with the
8 Rishis started expandingas populations and Regions increased, ; started from
Brahmin community tospread all over to all varnas of all the regions; now
unaccountable Gotras;more the division among the varnas, more gotras; even the
last varna adoptedgeneral Gotras. Then the PRAVARAS are seen which is the
generations within theRishi Gotra clan. That PRAVARA s gave vent to many more
Gotras. Then the SAKAand the SUTRAs.
II Now therefore we shall explain the Pravaras.
We shall here explain Baudhayana section in accordance with the views of
thecommentary called the Amala-bhāŞya.
(In the Śrauta Sūtra) the four typesof Śrauta sacrifice have been
explained, viz. iŞṭi, soma,animal, and darvīhoma sacrifices, beginning with the
New- andFull-Moon Sacrifices and ending with the Sattras; and the choosing of
the ārŞeya hasbeen prescribed as a part of these rites. Thus, in the
Taittirīyas,in the New- and Full-Moon Sacrifices: ‘He chooses the one connected
withthe ṛŞis (ārŞeyam);’ he does not indeed depart from the relationship(with
the ṛŞis), and so it conduces to continuity.He chooses from the remote end the
nearer ones; therefore,the Fathers, from the remote end the nearer ones, drink
in order before men.’ So,too, the Brāhmana-passageof the Vājasaneyins which
prescribes the ‘choosing of the ṛŞi-formula’(ārseyavaranam) in the New- and
Full-Moon Sacrifices:
‘Next he recites the pravara of ṛŞi -names;he thus makes him known in this
matter to the ṛŞis and to thegods, with the thought, “Ofgreat power is he who
obtained the sacrifice”. It is for this reason that herecites the pravara of
ṛŞi-names. He recites the pravara from the remote endhitherwards, for from the
remote end hitherwards a lineage is propagated.He thus also conceals him from
(the wrath of) the Lord of the Elder One.For here (among men) the father comes
first, then the son, then the grandson. Therefore,he recites the pravara from
the remote end hitherwards.’ So, too, one may quoteelsewhere, Śākhā by Śākhā.
Thus certainsubordinate sacrificial directions are given in the matter of
gotras, as:
‘In the case of VasiŞṭhas and Rajanyas theconcluding verse (of the
Samidhenīs) is “Thou, O Varuna”, but “Pour ye the oblation”in the case of the
other gotras.’ is “Thou, O Varuna”, but “Pour ye theoblation” in the case of
the other gotras.’ Thus Pravaras are from 2 to 19withing the marked lists of
each Gotra Rishi as shown below as extracted:
CHAPTER 7
Baudhāyana WE shall explain the one-ra ‘Vasisthas’:
Vaikalir Vārātakih Sākhalā Gaurisravasa Asvalāyanāh
Kapisthalāh Saucivrksā Vyāghrapādo Vāhyakāyanir Vātavyā
[gāyani nayāptā] ātukarnyā Audulomih Kaubhojih
Kaulāyanāh Sundaraharitāh Kāntheviddhih Saumanasāyanā
Alambhāyanā Laumāyanyā Svastyā ārsitāhPārnakāyanās Caudakāyanāh
Pārnavalko Devanā
II A Ksatriyas have a three-ra(pravara), ‘Manava, Aida, Paururavasa’ for
the Hotr, ‘like Pururavas,
Ida, Manu’, for the Adhvaryu.
IIB Vaisyas have a three-ra pravara,
‘Bhalandana, Vatsapra,Mankila’ for the Hotr,‘like Mankila,
Vatsapri, Bhalandana’ for the Adhvaryu.
II C Apastamba
Next, of Kshatriyas.
If they recite their own, theyhave the one pravara, ‘Manava, Aida,
Paururavasa’, etc.
Those who do not havehymn-composers should make the recitation with their
purohit’s pravara; thosewho have hymn composers should do without their
purohit’s pravara. (But thecorrect view is that these also) should use their
purohit’s pravara, because ofthe logical argument. Vaisyashave a one-ra
pravara,‘Vatsapra’ for the Hotr,‘like Vatsapri’ for the Adhvaryu.
II D Kdtydyana and Laugdksi
[Kings have their purohit’spravara; with this too the pravara of Vaisyas is
explained. If he should recitewith ra-names he should say: ‘Manava, Aila,
Paururavasa.’]
II E Asvaldyana
Kings have their purohit’spravara; if they should make the pravarare citation
with rsis, ‘Manava, Aila,Paururavasa’.
II F Purusottama comments:
‘With rsis’ (sdrsam)means ‘with .ra-names’ (sahdrseyam). (Here follows
Purusottama's commenton the Apastamba rule):
Here, there are two kinds ofKsatriyas: some have hymn-composers, and some do
not. Those who have shouldrecite their own (pravara), those who do not, the
pravara of their purohita;having laid down these two prima facie views, he
gives as the correct view (siddhanta)that all Ksatriyas shouldrecite only the
pravara of their purohitas—‘because of the logical argument’.Now what logical
argument is meant? First, all Kshatriyas have purohit, andwithout them they
have no admittance to sacrificial rites, as is seen from theetymology of
purohita, ‘being placed in front of him, he leads him in allmatters’ and on the
view that all Kshatriyas should recite their own pravara,the result would be
that there could be no intermarriage among them, since theywould all have the
same pravara. Now a man whose family connections are notknown should proclaim
himself the descendant of his teacher, and he recites histeacher's pravara.’
IIG Here, ‘familyconnections’ means gotra or pravara: the man who does
not know this accuratelyis ‘one whose family connections are not known’, e.g.
Satyakama, etc. Thus,Satyakama Jabala, having requested the teacher Gautama for
admission as apupil, and having been received into Gautama's protection, was
asked by thelatter: ‘Of what gotra are you, friend?’ And he replied: ‘Sir, I do
not know what gotra I belong to.’ Aman, therefore, who in this fashion is
ignorant of his family connections shouldproclaim himself the descendant of his
teacher, i.e. he should proclaimhis teacher's gotra, or his pravara, in due
order. ‘He recites his teacher'spravara’—this means the same thing.
But it is objected: ‘Is thisnot prohibited by scriptural passages such as “if a
man recites the drseya ofanother, that rsi takes the sacrifice and the
enjoyment”?’
No: since the sonship of apupil is best, surpassing even a son of one's own
body. As Apastamba says: ‘Thus the teacher piles upprecepts of virtue for him,
he never harms him; for from knowledge, he begetshim. That is the best birth;
father and mother beget merely the body.’ AndBaudhayana says: ‘Those whom he
begets, those whom he initiates, those whom heteaches, those for whom he
sacrifices–all those become his sons.’ And sincethis is so, pupils do not marry
within the gotras of their teachers, because ofhaving the same gotra and
pravara.
KR THUS THE DNA NATURE INGOTRAS OF MANY ARE LOST. ThenGotra is
exactly can be interpreted as not a Genetic also.
(TO BE CONTD PART 1 1524 KRAJARAM IRS )
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