Gotra
Just as caste is an integral feature of the Hindu social system, gotra too must be regarded as a unique and essential characteristic. It appears that certain wise and influential individuals in ancient times established this system to maintain social order and cohesion under a defined hierarchy.
By classifying all of society into the lineages of eight ancient sages (rishis), they succeeded in exerting emotional and cultural influence over the people. Individuals began to associate themselves with these rishi lineages, considering them their ancestral families. Thus, the concept of gotra became deeply rooted and firmly established in Indian tradition.
But what exactly is gotra?
The word gotra appears several times in the Rigveda. There, it has multiple meanings — such as a cow pen, a herd of cows, a cloud, a mountain range, a mountain peak, or even a fort. In some contexts, it also carries the broader meaning of a group or clan.
In the Chandogya Upanishad (4.4.1), the term gotra is used in the sense of family or lineage. From this usage, its meaning later evolved to signify people belonging to the same ancestral line.
Some scholars interpret the term etymologically — “Go” meaning earth and “Tra” meaning protector — thus rendering gotra as “the protectors of the land.”
The sage Bodhāyana provides a clear explanation of the term gotra as follows —
“Vishwamitra, Jamadagni, Bharadwaja, Gautama, Atri, Vashishtha, and Kashyapa — these are the seven great sages (Saptarishis).
To these seven sages, Agastya is considered the eighth.
The descendants of these sages are known as gotras.
The number of gotras is said to be in the thousands — even in the tens and hundreds of thousands.”
This means that Vishwamitra, Jamadagni, Bharadwaja, Gautama, Atri, Vashishtha, and Kashyapa — these seven sages, along with Agastya as the eighth — are the progenitors whose descendants came to be known by the term Gotra. These eight original sages are referred to as Gotrakarta (founders of gotras), Gotrakara, Vriddha (elders), Sthavira (ancients), or Vaishya.
In the lineages of these original sages, certain distinguished men later emerged whose names became associated with new sub-lineages. Over time, these descendants gained recognition as independent gotrakartas within the broader ancestral gotra. For example, from the Angirasa gotra emerged two eminent figures — Kapi and Bodha — and their descendants were identified by new gotra names derived from them. Thus, from each of the eight original gotras, several renowned gotraganas (sub-clans or branches) evolved. Lists of these primary gotras and their numerous sub-branches were compiled in ancient times, forming the well-established gotra tradition we know today.
In essence, a gotra represents an unbroken lineage tracing back to a single male ancestor.
For example, if a person claims to belong to the Jamadagni gotra, it means that he can trace his uninterrupted ancestry back to the sage Jamadagni himself. The direct descendants of these eight sages are known as gotras, while later descendants and branches are referred to as gotravayavas (sub-divisions of gotras). This explanation is documented in the Bharatiya Sanskritikosh (Vol. 3, p. 130).
However, the concept of gotra among the Perki community is somewhat different.
Unlike the traditional system that associates gotras with ancient rishis (sages), the Perkis identify their gotras with the names of their ancestors and deities — their revered forefathers and tutelary gods. This marks a revolutionary departure from the orthodox Vedic concept.
In the truest sense, the term gotra was originally applied to a brave, learned, or prosperous man within a family, and later his descendants were named after him. This is known as laukika gotra — a secular or worldly form of gotra — and is found primarily among Kshatriyas (warrior castes).
The Perki conception of gotra closely resembles the Dravidian concept of devaka (totem).
Scholars believe that the devaka tradition — identifying clans by divine, natural, or symbolic ancestors — was once prevalent throughout the world. Not only tribal groups but also Semitic Aryans and ancient Egyptians are believed to have followed such totemic systems.
Archaeologists have also discovered signs of devaka worship in the ancient remains of Mohenjo-daro, confirming that such practices were deeply rooted in early civilizations (Bharatiya Sanskritikosh, Vol. 4, p. 423).
Thus, the Perkis completely rejected the Vedic rishi-based gotra system and adopted a distinct form of gotra identification akin to the Dravidian devaka system.
This understanding finds support in Syed Sirajul Hasan’s work, “Castes and Tribes Subject to the Nizam’s Dominions,” Volume III, which records similar observations about the Perki community’s lineage traditions.
“In this community, there are 101 gotras (clans). A few examples of these gotra names are —
Golandat Shrimallu, Shrimallu, Chuttapalla Mallu, Kanaka Mallu, Sambu Lingam Mallu, Uparala Mallu, Karputi Mallu, Malkashri Mallu, Kamaghanti Mallu, Ula Mallu, Agram Mallu, Agyashri Mallu, Pedapori Mallu, and others.
From these names, it is evident that the gotra titles of the Perki community do not originate from the traditional Rishi (sage) lineages. In recent times, some Varigabhakta Perki bards (family genealogists) have been found convincing certain Perki families that their gotras belong to the Rishi lineage, identifying them with specific sage-based gotras.
The main reason for this misunderstanding is the lack of awareness among the Perki people about their own traditional gotra system. According to the Varigata custom, if a person does not remember his ancestral gotra, the officiant often assigns Kashyapa gotra to satisfy ritual requirements. This practice spread largely because even those officiating lacked complete knowledge about the Perki system of gotras and their devaka (totemic) traditions.
As a result, some gotra names — not originally belonging to the authentic Perki genealogical records — began appearing in their registers.
In truth, the gotras of the Perki community were formed from various influences —
from the names of their ancestors and heroic forefathers, from the places they migrated to, from their occupations and trades, and sometimes even from their family surnames or local identities. Thus, Perki gotras evolved as a reflection of their ancestry, valor, livelihood, and regional connections.
Certain unique features stand out in these gotra names. Most notably, the word ‘Mallu’, ‘Mallanna’, or ‘Mallashri’ — which refers to their prime ancestral deity — is commonly attached to every gotra name. Additionally, suffixes such as ‘Mallu’, ‘Sira’ or ‘Siri’, and ‘Shila’ or ‘Sila’ are almost always found at the end of these gotra names.
The exact meanings and connotations of these suffixes are not entirely clear; however, efforts have been made to interpret them based on their available meanings in dictionaries and linguistic roots. This indicates how the Perki community developed a distinctive naming tradition for their gotras, blending reverence for their deities, ancestry, and cultural identity into a unique system of lineage classification.