PITU GOTRA Part3 K RAJARAM IRS 3524//4524
1 Genetics is a biological phenomenon. The Indian
patrilineal pool is very diverse and cuts across castes and tribes. The
Indian mitochondria DNA pool (female ancestry) falls into just four types,
attesting to how closely related all Indians are to each other. Researchers
suggest, that there is no link between language (Indo-European,
Indo-Arabic and Dravidian) and genetic lineage. Most of the
genetic differences between people are superficial. However,
Geno-graphic profiles provide a way for us to understand our own origins
and the migratory path of our ancestors (they may also be useful for
understanding potential susceptibilities to certain diseases among
people with different genetic lineages).This class of human
male lineage research is now very active and is being conducted in native
populations of Wales, England, in Iceland and to establish uniqueness,
paternity, historical lineage, medical issues and intellectual issues
of heredity etc amongst various population groups. Does this not
ring a bell amongst traditional Hindus who believe in 'Gothra'
identification carried down from Sanathana-dharma orthodoxy?
'Gothra' is an identity carried by male lineage in India from time
immemorial. Most people have Gothra chain names traceable to Rig Vedic
Rishis like 'Gowthama', 'Vasishta’ ‘Viswamitra' and to first sons
of Vaivaswatha Manu like Angirasa & Bhrigu. Purana such as Vishnu Purana
refer to individual identity through 'Gothra'. Listings of more
than 250Gothra chains have been explicitly listed. I have heard of
instances of even Muslims converted from Hinduism still
keeping track of their' Gothra'. In a classic example, I cite that
Buddha, named Siddhartha was of 'Gowthama Gothra'.. It means that his
Y-chromosomes were probably from Rig-Vedic Rishi
'Gowthama Rahoogana'.
2 Nearly 2500 years have passed since death of Lord Buddha, but many
'Gowthama Gothra' individuals exist even today. They can claim genetic
relation to Buddha. Typically, 4 generations occur in 100 years and in2500
years nearly 100 generations are complete. Other 'Gothra' chains may have
run 100-200 generations from Vedic period if male lineage did continue
unbroken. Do Y-chromosomes remain intact after, say 100generations of
unbroken male issues? Genetic mutations may or may not have changed some
Y-chromosomes. The Gotra lineage is the one aspect that is very interesting
field of research for future to see if persons of same 'Gothra' in the
present generations have common and unique Y-chromosomal features.
Only deep study with dedicated research could bring about
the truth, that Vedic Era findings are certainly more authentic
and scientific one that our forefathers relied aptly. In conclusion,
considering the above, no doubt, the Gotra lineage and DNA roots, probably,
are one and the same way to find out the Family tree from the roots!
3 GOTHRA SAGES. Introduction. There are 49 established Lead Hindu
Gothra (or Gothram). All members of a particular Gothra are believed to
possess certain common characteristics by way of nature or profession. The
term Gothra was used in its present sense for the first time in the
Brahmanas. It was systematised by about the 4th century BC to accommodate
changed social rules and laws and by the time of the Sutras, it was a
well-established system. Gothras have their origination to saptarshis who
change with Manvantara are in the seventh Manvantara now. However,
subsequently the term gotra is frequently applied to the Ganas and to the
families within the Ganas interchangeably.
4 The gotras of GSBs is believed to be originated from the Eight
originally and later added 2 shown in RED, thus, ten Rishis. Bharadwaj,
Kausika, Vatsa, Kaunteya, Kashyapa, Atri, Vashista, Jamadagni, Gautam and
Vishwamitra. The gotra system was instituted for the purposes of
identifying one's ancestors and pay respects during various invocations and
other rituals to honour their fathers, fore-fathers and so on, up to their
respective Rishis. This was later extended to other aspects of the Brahmin
life, such as Marriage and temple worship. In present days, marriage will
not be allowed within the same gotra in order to avoid impure matrimony.
This thinking is in tune with the modern-day genetic paradigms of hybrid
vigour. How many famous Gothram are there? There are more than 120
Gothras known amongst the Brahmins. Under the Sapta-Rishi grouping, each
Rishi's lineage has its own sub-lineage or grouping with Single, three,
five or Seven Rishis, which are referred to in the Pravaram. You can get
the Rishis group, sub-lineage of the Saptha-Rishis and the Gothra Pravaram
as under:
5 Among the Gothra analysis of Pravaras, one can see the
Aankirasa Rishi appears 12 times including multiple versions. Aankirasa is
the Rishi with whom more than half of the Atharva Veda Samhitas are
associated. An analysis of the Rishis associated with the Veda Mantras will
give info on the other Rishis associated with the Gothras and their
lineage. Sage Kanva is the foster father of Sakuntala. Bhargava refers to
the lineage of Bhrigu Maharishi, the foster father of Maha Lakshmi
worshipped as Bhargavi.
6 A Gotra relates directly to the original seven or eight Rishis of
the Vedas. In this sense, Lord Rama did not have a Gotra, and in rituals
his Gotra would be the Gotra of his Brahmin priest. This practice is still
common today as it was in ancient times according to earliest Hindu
sources. Therefore, Gotra has always been only a Brahmin lineage that
descends from seven or eight rishis associated with the Saptarishi or the
seven stars of the Great Bear constellation as according to original Hindu
Vedic system.
7 weaver falls under Markandeya gotra. Markandeya was known be a
Maharishi and had 60 sons. Marriages are held within Markandeya but never
in same family name. So, every weaver falls under one of the sagotram.
Marriages within the gotra ("sagotram" marriages) are banned under the rule
of exogamy in the traditional matrimonial system. People within the gotra
are regarded as kin and marrying such a person would-be thought of as
incest.
8 In some communities, where gotra membership passed from
father to children, marriages were allowed between uncle and niece, while
such marriages were forbidden in matrilineal communities, like Malayalis
and Tuluvas, where gotra membership was passed down from the mother.
9 The pravara of Upamanyu is Vasishtha,
Bharadvasu,Indrapramada; the pravara of the Parâshara gotra
is Vasishtha,Shâktya, Pârâsharya; the pravara of the Kundina gotra is
Vasishtha,Maitrâvaruna, Kaundinya and the pravara of Vasishthas
other thanthese three is simply Vasishtha. It is therefore that some
define pravara as the group of sages that distinguishes the founder (lit.
the starter) of one gotra from another. There are two kinds of pravaras,
1) sishya-prasishya-rishi-parampara, and
2) putr parampara.
Gotrapravaras can be ekarsheya, dwarsheya, triarsheya, pancharsheya,
saptarsheya, and up to 19 rishis .
Kashyapasa gotra has at least two distinct pravaras in Andhra Pradesh:one
with three sages (triarsheya pravara) and the other with sevensages
(saptarsheya pravara).
10 Some argument is there that in gothra were different sishya pravaras
are there marriage is permissible with in the gothra. How far it is
correct?. This pravara may be either sishya-prasishya-rishi-parampara
orputra parampara. When it is sishya-prasishya-rishi-parampara marriage is
not acceptable if half or more than half of the rishis are same in both
bride and bridegroom gotras. If it is putraparampara, marriage is totally
unacceptable even if one rishi matches.
11 Sutra Period: During the sutra period, Brahmins became divided
into various Sekhas or branches, based on the adoption of different Vedas
and different readings and interpretations of Vedas Sects or schools for
different denominations of the same Veda were formed, under the
leadership of distinguished teachers among Brahmins. The teachings
of these distinguished rishis are called sutras. Every Veda has its own
sutras. The sutras that deal with social, moral and legal precepts are
called dharma sutras, whereas those sutras that deal with ceremonials are
called Srauta sutras and domestic rituals are called Grahya sutras. Sutras
are generally written in prose or in mixed prose and verse. These sutras
are based on divine Vedas and are manmade and hence are called Smritis,
meaning “recollected or remembered.” There are several Brahmin law gives
such as Angirasa, Apasthambha,Atri, Brihaspati, Boudhayana, Daksha,
Gautama, Harita, Katyayana,Likhita, Manu, Parasara, Samvarta, Sankha,
Satatapa, Usanasa,Vasishta, Vishnu, Vyasa, Yajnavalkya and Yama.-
12 Surely . Pravara is the number of the most
excellent rishis who belonged to that particular gotra to which a
person belongs. Gotra is the name of the founding father. In Vedic ritual,
the importance of the pravara appears to be in its use by the ritualist for
extolling his ancestry and proclaiming, "as a descendant of worthy
ancestors, I am a fit and proper person to do the act I am performing." The
sacred thread Yajnopavita worn on upanayana has close connection with the
concept of Pravaras related to brahmin gotra system. While tying the knots
of sacred thread, an oath is taken in the name of each one of these three
or five of the most excellent rishis belonging to one's gotra.
13 The following Gothras, are further added , are covered in this
write up.
a. Lohit Gothra b. Kapila Gothra c. Dattthreya Gothra d. Galava Gothra e.
Mathanga Gothra f. Surya data Gothra g. Mithrasu Gothra h. Kaushal gothra
i. charora gothra j. Dalabhya gothram k. Vishnu Gothra –
a. LOHITGOTHRA Lohit literal meaning in sanskrit means 'red' colour.
Lohit is an Indian name. Widely used by Hindus. Lohit indicates/symbolizes
good luck, good omen. In India, people give importance for 'red'
color especially during some auspicious occasions like
'pooja',a red color powder called 'kumkum'which indicates the power of
Goddess Durga. Lohith means red Lohitagni is red flame.
Many Mandyam iyengars of Karnataka have this gothram.
b.KapilaGothramMost of us know story of Devhuti married to aged sage
Kardam. Sage Kardam had acondition that he will remain with
her till progency is achieved. At appropriate time, Devhuti gave
birth to nine beautiful daughters. With the birth of nine daughters,
the resolution of Kardam was completed. Devhuti said- But
we are all in your refuge. Before deserting us, tell me findingsuitable
grooms for the daughters is the responsibility of the
father. He assured his wife: " Devi, don't be sad, very soon, the Lord
will appear as your son. Hence, from now on, start worshipping God with
faith and devotion and follow self-control. Thus, Devhuti began worshipping
the Lord. At appropriate time, the Lord appeared as her son Kapial.
Meanwhile, Brahma also came there with nine Prajapatis and at his
insistence, Kardam married his daughters to those nine Prajapatis. Kalaa
was married to Marich, Anusuya to Atri, Shraddha to Angira; Havirbhu to
Pulastya, Gati to Pulah, Kriya to Kratu, Khyati To Brighu and
Arundhati was married to sage Vashishtha. After the appearance
of the Lord as Kapil, he preached Kardam. Thereafter, Kardamwent to the
forests. There, he felt the all pervasive Parmatma in his own Atma(soul)
and thus attained Parampada (the supreme status). Back in
the hermitage, Devhuti too felt the futility of lust. She, therefore
requested Kapil for her salvation. Kapil preached her about Yoga, knowledge
and devotion towards the Lord. When her prayers were over, Kapil took her
permission and went to the forests. Devhuti stayed at the
hermitage and meditated on the Lord. After several years,
Devhuti attained salvation and that place is now known as Siddhi pad.
It is situated on the banks of the river Saraswati. Having freed herself
from all kinds of sins, Devhuti's body became holy nd assumed the form of
a river. Even today, all devotees who are blessed with
whatever they desire, venerate it. Kapila is the father of the
Sankhya philosophy. Veda Vyasa tells us that he is an Avatar of Vishnu
and that he is the son of Kardama Maharshi and
Devahuti. The first philosophy that Sri Krishna discusses in the Bhagavad
Gita is the Sankhya philosophy.
Patanjali the author of the Yoga Sutras and the Mahabhasya
was a follower of the Sankhya philosophy. Kapila protested against
the sacrifice of animals in Yajna. As per the Narada Purana:
Kapila had an Asrama in Patala. The sons (60,000 and one) of King Sagara
thought that Kapila had stolen their sacrificial horse and they entered
Patala. They disturbed Kapila, who turned them to ashes with a glare. The
Nagas fled Patala in fear. Sagara adopted his grandson, Amshuman and sent
him to Patala to recover the horse. Amshuman respectfully approached Kapila
and recovered the horse. (Note the number 60,000 - that is a clue to an
astronomical significance.... which we shall explore later). And then
Bhagiratha story....
c DATTTHREYA GOTHRAM
The DattAtreya gotra while not seen in south India is seen amongst
Himachalis and Kashmiris they all descend from the great
Atri Bhauma the first of the Atris. As everybody know the
story of birth of Dattathreya to sage Atri to Anasuya ,it is not detailed
here.
d.Galavagothra
Galava gothra, has limited descendants are found even in North India,
I am not sure about south India.
e Mathanga gothraIn the Ramayana, Maharishi Matanga was a man who
was brought up as a Brahmin but was the son of a Chandala.
It possibly refers to many different persons. In the Ramayana,
Rama and Lakshman visited the hermitage of Matanga near the Rishyamuka
mountain and met the devotional tribal woman, Shabari. His story, as told
in the Mahabharata, relates that he was mercilessly goading an ass's foal
which he was driving. The mother ass, seeing this, tells her foal that she
could expect no better, for her driver was no Brahmin but a Chandala.
Matanga, addressing the ass as "most intelligent," begged to know how this
was, and was informed that his mother when intoxicated had received
the embraces of a low-born barber, and that he, the
offspring, was a Chandala and no
Brahmin. In order to obtain elevation to the position of a Brahmin, he went
through such a course of austerities as to alarm the gods. Indra refused to
admit him. He persevered again for a hundred years, but still Indra
persistently refused such an impossible request, and advised him to seek
some other boon. Nothing daunted, he went on a thousand years longer, with
the same result. Though dejected he did not despair, but proceeded to
balance himself on his great toe. He continued to do this for a hundred
years, when he was reduced to mere skin and bone, and was on the point of
falling. Indra went to support him, but inexorably refused his request,
and, when further importuned, "gave him the power of moving about like a
bird, and changing his shape at will, and of being
honoured and renowned. "The Sage Matanga is renowned as the one who
was granted the boon of having his prayer granted, that the supreme Divine
Mother (God as Mother) be born in his family as his own daughter. 8f Surya
data Gothra and 9g Mithrasa Gothra with concentrations in
Western- and Northern India. The Sakal dwipiyas are also known as
Maga Brahmins. Also known as Maga Brahmins are the Surya dhwaja Brahmins,
who however consider themselves to be distinct from the Sakal dwipiya/
Bhojaka Brahmins.
14 The doctrinal basis for that assertion is Bhavishya Purana 133,
which may be summarized as follows: Krishna's son Samba was afflicted with
leprosy, which was cured after he worshiped Surya, Hinduism's Sun God. In
response, he built a temple to Surya on the banks of the Chandrabhaga River,
but no competent Brahmin could be found to take up the role of priest in
the temple. So Samba sought help of Gauramukha, the adviser of the yadu
chief,Ugrasena.Gauramukha responded with a suggestion that Samba go to
Shakdvipa and invitet heir priests to worship Surya. Further, asked Samba,
"tell me, oh Brahmin, what are the antecedents of these
worshipers of the Sun?" To which Gauramukha replied... "The
first of the Brahmins amidst the Shakhas was called 'Sujihva.' He had a
daughter of the name Nikshubha, who so enamored Suryathat
she was impregnated by him. Thus she gave
birth to Jarashabda who was the founding father of all the Maga-Acharya.
They are distinguished by the sacred girdle called the Avyanga that they
wear around their waist." And so Samba called on Krishna to send him
Garuda, on whose back he then flew to Shakadwipa. He collected the
Maga-Acharya, brought them back to India and installed them as priests of
his Surya temple. The lineage married Bhoja vamsa women and so
their descendants came to be known as Bhojakas. As such, the
Sakaldwipiya are one of only two[b] Brahmin groups who are said to have
originated outside India, even if about half their clan names (gotras) are
the same as those of other Brahmins.
15 Whatever their original beliefs, by the time the Bhavishya Purana
133 was composed the Sakaldwipiyas were identified as devotees of Surya
,Hinduism's deity of the Sun (cf.
Hvar). Subsequently, in Vrihata samhita 60.19, Varahamihira directs that
the installation of the Surya images should be made by the maga, as they
were the first to worship the divinity. Other texts enjoin that
the images of Surya should be dressed like an northerner
with the legs covered, that he should wear a coat and a girdle. The early
representations of the divinity actually follow these injunctions, and
early iconography depicts the deity in central Asian dress,
replete with boots. Shakdwipi Brahamins do in fact appear to have
been instrumental in the construction of Sun temples in different part of
the country, to include Kashmir, Kathiawad and Somnath in Gujarat, Dholpur
in Rajasthan, Hissar in Jodhpur, Bharatput and Khajurahoin Madhya pradesh,
Konark in Orissa and Deo, Punyark, Devkund and Umga in Bihar. The tale of
the arrival of the Sakaldwipiyas appears to have been part of living
tradition for many centuries. The Govindpur inscription of 1137-1138 refers
to a maga family of Gaya, Bihar that was celebrated for its learning, Vedic
scholarship and poetic faculty, and who descended from one of
the original Samb invitees. Note- Do these people are partaking as
Brahmins in Gaya for our Gaya sraadha? The doubt now come to me from their
appearance, complexion and behaviour. It was my experience while performing
Gaya sraddha about 50 or Brahmins came for different sraadhas. They just
touched all food items and ate maximum four handful of items. The Brahmins
of the Godda district in Uttar Pradesh likewise trace their lineage to
theoriginal invitees. The maga-vyakti of Krishnadas Mishra is
an elaboration of the legend. The Bhojakas are also mentioned in the
inscriptions of Maurya Ashoka and Kharavela The A History of Brahmin
Clans states
that Śākadvīpī Brahmins have a love fortraditional (Sanskrit) knowledge
and their Saṃskāras are like those of the Maithil Brāhamanas, although
matrimonial and other customary relations with Maithil (orother
Brahmins) are not in vogue."they wear long
Yajnopavita at the age of 8 years, keep quiet while eating, like to keep
beards like sages, perform agnihotra, and charmed with mantras, and
werecalled maga because they read the Vedas in haphazard
ways."The Sakaldwipiya centre was at Magadha. According to
their tradition, they are identified by their purs
rather than by their lineage.
16 There are altogether 13 Śākadvīpī gotras: Kāśyapa, Garga,
Pārāśara, Bhrigu/Bhargava,Kauinya, Kausala, Bharadwaj, Vasu,
Suryadatta/Arkadatta, Nala, Bhavya Maṭi and Mihrāsu. Major Sakaldwipiya
centers are in Rajasthan in Western India and near Gaya in Bihar. The term
'Bhojaka' is popular in the western states while 'Sakadvipi' and its
numerous variations is typical for the north and east. The terms 'Graham
Vipra' and 'Acharya Brahmin' are common in West Bengal and Rajasthan. One
of the Sakaldwipiya groups,the 'Suryadhwaja' Brahmins, are
endemic to Northern India and is the only Shakadwipiya
group classified as Kashmiri Pandits.The Bhojakas are
historically associated with several Jain temples in Gujarat and
Rajasthan, where they serve as priests and attendants.
Some of the Shakdwipi Brahmins of Bihar and Uttar pradesh are
Ayurvedic physicians, some are priests in Rajput families,
while yet others are landholders.
17 Koushal Gothra Specifically in Haryana and Punjab Gaur Brahmins from
Kaushal Lineage are found. These Brahmins are the direct descendents of
Hiranyabha kaushalya Rishi, a teacher of great Indian Sage Yagnavalkya.
References to Kaushalya Rishi can be found upon research in Shrimad Bhagwat
Maha Puran. Many khatris also use Kaushal as the irgotra, however it
remains unclear as to the connection between this and the Brahmin lineage.
It is a matter of speculation whether it is a result of Guru Shishya
Parampara where students took pride in being identified by the Gotra of
their teacher, or whether it is something totally diverse having no
connection at all. The Gaur Brahmins of Haryana are indigenous to Haryana
and in some cases it is said that they originally came from
Bengal a long time ago. Kaushal Rajvir was the
special name and famous king in the Indian history. It is said that he
had 516 queens in his mahal for his pleasure.
18 The word Kaushal in Devnagri Thesaurus (Hindi language) means
Clever or Perfect or Skillful/Skilled . Kaushal is also very common first
name for people originating from Gujarat, Bihar, India,
West coast region of India. Kaushals were
the special names given to Hindu kings by their gurus. Most of the Hindu
Kings had Kaushals as their Priests. Their origin was in North India & near
theareas of Punjab & Himachal Pradesh, Bihar.
Kaushals were traditionally renowned for their knowledge of astrology and
spiritual healing. Its mainly used as a Surname or Last Name (e.g. Atul
Kaushal) by few of the members of vast Indian Brahmin Community mainly from
Northern region. On the other hand it can also be used as an Indian First
Name of a person as a Noun (e.g. KaushalKadecha).
19 Charora is one of the gotras in Sanadhya Brahmins. Charoras
live in Bharatpur district of Rajasthan state in India. Sanadya Brahmin (or
Sanadh) are a community of Brahmins, living prominently inWestern
Uttar Pradesh area of India. Sanadhya Samhita gives
an account of the origin of the Sanadhya community. Lord Ramachandra of
Ayodhya invited some Adi Gauda Brahmins to conduct a yajna. Asdakshina he
gave villages to 750 of them, who came to be called Sanadhya. They were
engages in tapa, thus came to be called Sanadhya. An
alternative theory is that since they worship Lord Sun (or Surya) (Skt
san), they are called Sanadhya.
20 Sikh Guru Gobind Singh has mentioned that his ancestors once lived
in the Sanadh region, this may have been the region from where the Sanadhya
originated.In the 19th and 20th national convention of Kanyakubja Brahmins
by Kanyakubja Mahati Sabha, in 1926 and 1927 respectively, an earnest
appeal was made for unityamong Kanyakubja Brahmins whose
different branches included Sanadhya,Pahadi(Kumaun Brahmins),
Jujhoutia, Saryupareen, Chattisgadhi, Bhumihar
BrahminsanddifferentBengaliBrahmins. Sanadhyas are a dominant section of
north Indian Brahmins, most numerous in Gangetic Doaba region and they
touch the Kanaujias on the north west extending over central Rohilkhand,
and the part of the upper central duab from Pilibhit to Gwalior. Sanadhya
Brahmins make a triumvarate along with kanyakubj Brahmins and Bengali
brahimns in practicing the doctroine of nobility ; like biswa system of
kanyakubjBrahmins and kuleen system of Bengali Brahmins, the sanadhyas
rigourusly practicethe 'allh' system to jeaously safeguard the purity of
their blood. They are branch of AdiGauda Brahmins, Rtviz of ashwmegh yajna
performed by Lord Sri Rama and havematrimonial relations in their
own fold and Adi Gauda Brahmins. They have matrimonial
relations with kanyakubj Brahmins as well.Migration and
infiltration of Sanadhya Brahmins into central India from the north took
place after the fall of Marathas. In the beginning of the 19th century by
1820 AD families of Sanadhyas started to migrate to the Narmada valley
extending from Mandla to Hoshangabad and so also into the Malwa from
Vidisha to Ujjain and Indore.
21 Dalabhya is a sage mentioned in the Chandogya
Upanishad. His lineage is the Dalabhya gotra. The Chandogya
Upanishad describes a conversation between sages Shilak, Dalabhya and
Pravahana. The sage is also mentioned in the Bhavisya-uttaraPurana where
the sage Pulastya narrates him the story of Krishna taking the form of
amendicant. Yāska (6th-5th centuries B.C. according to Shukla,
Georgetown University) was a Sanskrit grammarian who preceded Pānini. His
famous text is Nirukta, which dealswith etymology, lexical category and the
semantics of words. He is thought to have succeeded Śākaṭāyana, an
old grammarian and expositor of the Vedas, who is
mentioned in his text. He is sometimes referred to as Yāska
ācārya (ācārya =teacher).The Nirukta attempts to explain how certain
words get to have their meanings, especially in the context of interpreting
the Vedic texts. It includes a system of rules for forming words from roots
and affixes, and a glossary of irregular words, and formed the basis for
later lexicons and dictionaries. It consists of three parts, viz.:(i)
Naighantuka, a collection of synonyms; (ii) Naigama, a collection of words
peculiar to the Vedas, and (iii) Daivata, words relating to
deities and sacrifices. The nirukta was one of the six vedangas or
compulsory ritual subjects in syllabus of Sanskrit scholarship in ancient
India.
22 Many people proclaim they are either Vishnu
gothra or siva gothra. They are Vaishanvites or Saivites. Mostly
Vaisya community is found telling this gothram.
1. Atri Gothra- Sri Durvasa, the venerable one, was 'born' into one
of the most illustrious family. He is the son of Atri
Maharshi, and Sri Anasuya devi.
2. Viswamithra gothra- In Tamilnadu and Andhra they are
about a 20% of the Brahmins. Several kshatriya lines of Andhra, like
Satavahanas also claim descent from Vishvamitra. VishvAmitra's clan a
famous kshatriya clan became a Brahmin clan- the kaushikagotra. Vishvamitra,
the grand author of the gayatri mantras in the rig veda is also the
authorof the Triyambaka mantra (aum triyambakam yajamahe).
3) Vadula Gothra and Moudgalaya gothras In ancient
vedic times such transformations, usually involving marriage relationships
with famous Brahmin family resulted in kshatriyas becoming brAhmaNas:
maudgalya(descendents
of king bhR^imyAshva), shaDmarShaNas (descendents of
greatikshvAku king trasadasyu), vAdhulas (descendents of king vItayhavya,
the haihayayadu)etcbecameBrahmins.
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