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<p style="text-align:justify;">Atulya Gotra is unique concept considering the aspect of marriage within the individuals of the same kin or lineage mentioned both in Ayurveda and ancient cultural, religious, and philosophical texts. This is in line with the consanguinity that is still prevalent in many regions like the Middle East, Arabic countries, and a few parts of India as well. This article deals with the scientific aspects of gotra, specificity in clans (atulya gotra), and consanguinity mentioned across the literature. </p>

<p style="text-align:justify;">Atulya Gotra is unique concept considering the aspect of marriage within the individuals of the same kin or lineage mentioned both in [[Ayurveda|Ayurveda]] and ancient cultural, religious, and philosophical texts. This is in line with the consanguinity that is still prevalent in many regions like the Middle East, Arabic countries, and a few parts of India as well. This article deals with the scientific aspects of gotra, specificity in clans (atulya gotra), and consanguinity mentioned across the literature. </p>

== Introduction ==

== Introduction ==

<p style="text-align:justify;">Man being a social animal , many social institutions like caste systems and other religious practices have been prevalent as a part of cultural practices. Caste is one such practice peculiar to Indian subcontinent and not only limited to the Hindu religion but also practiced by a large extent by Muslims, Christiana and Sikh traditions. Varna is termed as the word attributed to the four fold division of the society into Brahmin, Kshatriya, Vaishya and Kshudra. In ancient Indian subcontinent, varna is considered to be major classification of the population, while Jati is termed as subclassification or many a times regional classification of the castes. The caste is determined by birth and many a times in ancient India the caste was also attributed with the occupation and other social norms commonly practiced by the members of the particular clan. The caste groups are considered to be endogamous and hence the marriages betweeb two distinct castes (inter caste marriages) were not favoured in ancient India.<ref name="ref1">Deshpande, Satish. 2003. Contemporary India: A Sociological View. Penguin Books. New Delhi.</ref> This is the reason why the mention of Atulya gotra is commonly mentioned in many texts focusing on Dharmashashtra (social and religious texts), Nitishashtra (political science), Ayurveda etc. <br/>Gotra is term focusing on the famiy organisation in Brahmanical systems. It is the evidence of patrilineal sibship where the descendants trace back to common ancestors.  The Gotra were assigned after the Pravara or names of Rishi who were considered to be the first bearers of the systems.  The Atulya Gotra is principle of exogamy where a man must marry outside his/her own heriditary group or clan most popular in brahmanical family. The main reason behind this may include many factors like promotion of genetic diversification , extension of cultural and familial traditions.<ref name="ref2">John Brough, The early Brahmanical system of Gotra and Pravara- A translation of the Gotra Pravara Manjari of Purushottama Pandita , 1953 , Cambridge University Press, Page No. 1-10</ref></p>

<p style="text-align:justify;">Man being a social animal, many social institutions like caste systems and other religious practices have been prevalent as a part of cultural practices. Caste is one such practice peculiar to Indian subcontinent and not only limited to the Hindu religion but also practiced by a large extent by Muslims, Christiana and Sikh traditions. Varna is termed as the word attributed to the four fold division of the society into Brahmin, Kshatriya, Vaishya and Kshudra. In ancient Indian subcontinent, varna is considered to be major classification of the population, while Jati is termed as subclassification or many a times regional classification of the castes. The caste is determined by birth and many a times in ancient India the caste was also attributed with the occupation and other social norms commonly practiced by the members of the particular clan. The caste groups are considered to be endogamous and hence the marriages between two distinct castes (inter caste marriages) were not favored in ancient India.<ref name="ref1">Deshpande, Satish. 2003. Contemporary India: A Sociological View. Penguin Books. New Delhi.</ref> This is the reason why the mention of Atulya gotra is commonly mentioned in many texts focusing on Dharmashashtra (social and religious texts), Nitishashtra (political science), [[Ayurveda|Ayurveda]] etc. <br/>Gotra is term focusing on the family organization in Brahmanical systems. It is the evidence of patrilineal sibship where the descendants trace back to common ancestors.  The Gotra were assigned after the Pravara or names of Rishi who were considered to be the first bearers of the systems.  The Atulya Gotra is principle of exogamy where a man must marry outside his/her own heriditary group or clan most popular in brahmanical family. The main reason behind this may include many factors like promotion of genetic diversification , extension of cultural and familial traditions.<ref name="ref2">John Brough, The early Brahmanical system of Gotra and Pravara- A translation of the Gotra Pravara Manjari of Purushottama Pandita , 1953 , Cambridge University Press, Page No. 1-10</ref></p>

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== The concept of Atulya Gotra in the purview of Ayurveda ==

== The concept of Atulya Gotra in the purview of Ayurveda ==

<p style="text-align:justify;">Charak has dedicated Shareerathe name of the entire chapter depicting the origin of garbha or embryo by the name “Atulya Gotriya Shareera,” to underline the importance of this concept. [Chakrapani on Cha., Sa. Shareera Sthana 2/1] <br/>The progeny belonging to same gotra as that of the father is appreciated as per principles of Ayurveda. [Ashtang Sangraha Uttara Tantra 1/26] <br/>Shashilekha Teeka mentions gotra as the nomenclature of families inspired by sages like <i>Vashishta</i>. These are popular in the public domain (<i>lokashahstra</i>). [Shashilekha commentary on Ashtang Sangraha Shareera Sthana 1/2] Chakrapani also mentions Bharadvaja as one of the gotra besides the Atreya Gotra. [Chakrapani on Cha. Sa. Sutra Sthana 1/3, Chakrapani on Cha. Sa. Shareera Sthana 3/25]. Gangadhara has also quoted the Panini Sutra reference to throw light upon this aspect. [Gangadhara commentary on Cha. Sa. Shareera Sthana 2/2] <br/>Ayurveda also endorses the marriages or sexual relation between the man and woman who are of dissimilar gotra. The marriage between those having same gotra is prohibited as per all the texts mentioned in Ayurveda. [Cha. Sa. Shareera Sthana 2/3, Ashtang Sangraha Shareera Sthana 1/2] Shashilekha further elaborates the reason behind this arrangement to avoid the transmission of diseases within the families and to give rise to healthy and beautiful progeny.  

<p style="text-align:justify;">Charak has dedicated Shareerathe name of the entire chapter depicting the origin of garbha or embryo by the name “Atulya Gotriya Shareera,” to underline the importance of this concept. [Chakrapani on Cha., Sa. [[Sharira Sthana|Shareera Sthana]] 2/1] <br/>The progeny belonging to same gotra as that of the father is appreciated as per principles of [[Ayurveda|Ayurveda]]. [Ashtang Sangraha Uttara Tantra 1/26] <br/>Shashilekha Teeka mentions gotra as the nomenclature of families inspired by sages like <i>Vashishta</i>. These are popular in the public domain (<i>lokashahstra</i>). [Shashilekha commentary on Ashtang Sangraha Shareera Sthana 1/2] Chakrapani also mentions Bharadvaja as one of the gotra besides the Atreya Gotra. [Chakrapani on Cha. Sa. [[Sutra Sthana|Sutra Sthana]] 1/3, Chakrapani on Cha. Sa. [[Sharira Sthana|Shareera Sthana]] 3/25]. Gangadhara has also quoted the Panini Sutra reference to throw light upon this aspect. [Gangadhara commentary on Cha. Sa. [[Sharira Sthana|Shareera Sthana]] 2/2] <br/>[[Ayurveda|Ayurveda]] also endorses the marriages or sexual relation between the man and woman who are of dissimilar gotra. The marriage between those having same gotra is prohibited as per all the texts mentioned in [[Ayurveda|Ayurveda]]. [Cha. Sa. [[Sharira Sthana|Shareera Sthana]] 2/3, Ashtang Sangraha Shareera Sthana 1/2] Shashilekha further elaborates the reason behind this arrangement to avoid the transmission of diseases within the families and to give rise to healthy and beautiful progeny.  

Chakrapani mentions that sexual relations within individuals of same gotra is reflective of improper conduct (adharma) and is prohibited by dharmashashtra. [Chakrapani commentary on Cha. Sa. Shareera Sthana 2/3] <br/>Female with different clan (atulya gotra stree) is considered to be ideal for purpose of obtaining ideal progeny. [Cha. Sa. Chikitsa Sthana 2/15] <br/>Sushruta and Ashtang Sangraha also condemn the sexual relations with woman of same gotra (Sa-Gotra or Eka-Gotra). [Su. Sa. Chikitsa Sthana 24/116, 122 and Ashtang Sangraha Sutra Sthana 9/50]. <br/>Sushruta mentions that sexual relations between the individuals of same gotra can lead to many complications and even death of the person. [Su. Sa. Chikitsa Sthana 24/116, 122] Ashtang Sangraha mentions the prevalence of kula sanchari roga like paingalya (handicap), mukata (deaf and dumbness) as a result of inbreeding. <br/>Kashyapa Samhita also has a chapter dedicated to this concept , similar to Charaka Samhita stated as “Asamanagotriya Adhyaya” in Shareera Sthana, where the other concepts related to embryology are highlighted as well. [Kashyapa Samhita Shareera Sthana] <br/>Bhela Samhita mentions the Asamanagotriya Shareera Adhyaya in Shareera Sthana also mentioning the similar concepts as stated by Charaka. [Bhela Samhita Shareera Sthana 3^rd Adhyaya] </p>

Chakrapani mentions that sexual relations within individuals of same gotra is reflective of improper conduct (adharma) and is prohibited by dharmashashtra. [Chakrapani commentary on Cha. Sa. [[Sharira Sthana|Shareera Sthana]] 2/3] <br/>Female with different clan (atulya gotra stree) is considered to be ideal for purpose of obtaining ideal progeny. [Cha. Sa. [[Chikitsa Sthana|Chikitsa Sthana]] 2/15] <br/>Sushruta and Ashtang Sangraha also condemn the sexual relations with woman of same gotra (Sa-Gotra or Eka-Gotra). [Su. Sa. [[Chikitsa Sthana|Chikitsa Sthana]] 24/116, 122 and Ashtang Sangraha [[Sutra Sthana|Sutra Sthana]] 9/50]. <br/>Sushruta mentions that sexual relations between the individuals of same gotra can lead to many complications and even death of the person. [Su. Sa. [[Chikitsa Sthana|Chikitsa Sthana]] 24/116, 122] Ashtang Sangraha mentions the prevalence of kula sanchari roga like paingalya (handicap), mukata (deaf and dumbness) as a result of inbreeding. <br/>Kashyapa Samhita also has a chapter dedicated to this concept , similar to Charaka Samhita stated as “Asamanagotriya Adhyaya” in [[Sharira Sthana|Shareera Sthana]], where the other concepts related to embryology are highlighted as well. [Kashyapa Samhita Shareera Sthana] <br/>Bhela Samhita mentions the Asamanagotriya Shareera Adhyaya in [[Sharira Sthana|Shareera Sthana]] also mentioning the similar concepts as stated by Charaka. [Bhela Samhita Shareera Sthana 3^rd Adhyaya] </p>

== Logical interpretation of  concept of Gotra ==

== Logical interpretation of  concept of Gotra ==

<p style="text-align:justify;">The consideration of the factor of gotra in marriage seems to avoid the transmission of genetic or hereditary diseases in families. People within the gotra are considered as siblings and marrying such a person can enhance chances of genetically transferred diseases to the child. This highlights the concept of beeja dushti as mentioned in Shareera Sthana. [Cha. Sa. Shareera Sthana 4/30] Thus, this intermarriage might also hamper the genetic diversification. This can also help to avoid transmission of unfavourable genes and promote alliance with the different families. This concept is applicable to various aspects like sahaja vyadhi (congenital diseases) [Cha. Sa. Chikitsa Sthana 14], kulaja vyadhi (hereditary diseases) [Cha. Sa. Chikitsa Sthana 6], aadibalapravritta vyadhi [Su. Sa. Sutra Sthana 24], beeja dushtijanya vikara (disease due to defective sperm or ovum) [Cha. Sa. Shareera Sthana 4] maternal facors (matrija) and paternal (pitrija bhava) [Cha. Sa. Shareera Sthana 3] mentioned in Ayurveda.  </p>

<p style="text-align:justify;">The consideration of the factor of gotra in marriage seems to avoid the transmission of genetic or hereditary diseases in families. People within the gotra are considered as siblings and marrying such a person can enhance chances of genetically transferred diseases to the child. This highlights the concept of beeja dushti as mentioned in [[Sharira Sthana|Shareera Sthana]]. [Cha. Sa. [[Sharira Sthana|Shareera Sthana]] 4/30] Thus, this intermarriage might also hamper the genetic diversification. This can also help to avoid transmission of unfavourable genes and promote alliance with the different families. This concept is applicable to various aspects like sahaja vyadhi (congenital diseases) [Cha. Sa. [[Chikitsa Sthana|Chikitsa Sthana]] 14], kulaja vyadhi (hereditary diseases) [Cha. Sa. [[Chikitsa Sthana|Chikitsa Sthana]] 6], aadibalapravritta vyadhi [Su. Sa. [[Sutra Sthana|Sutra Sthana]] 24], beeja dushtijanya vikara (disease due to defective sperm or ovum) [Cha. Sa. [[Sharira Sthana|Shareera Sthana]] 4] maternal facors (matrija) and paternal (pitrija bhava) [Cha. Sa. [[Sharira Sthana|Shareera Sthana]] 3] mentioned in [[Ayurveda|Ayurveda]].  </p>

== Contemporary approach ==

== Contemporary approach ==

== Further Scope of research on the concept ==

== Further Scope of research on the concept ==

<p style="text-align:justify;">Extensive research has been carried in the context of consanguinity and genetic diseases in the contemporary science. Ayurveda also presents extensive views on these aspects also throwing light upon the concepts of preconception care, perinatal care, prevention and prediction of future disease conditions. The approach of Ayurgenomics can prove an effective solution to this pressing problem. More research can be done in this aspect to provide lasting evidence. Premarital and preconception counselling along with the approach of eugenics and epigenetics must be inculcated to avoid the unfortunate events. The approaches of following premarriage codes, preconception procedures including <i>garbhasanskar, garbhadaan sanskar , punsavana vidhi,</i> can be implemented in this perspective to improve the quality of progeny. </p>

<p style="text-align:justify;">Extensive research has been carried in the context of consanguinity and genetic diseases in the contemporary science. [[Ayurveda|Ayurveda]] also presents extensive views on these aspects also throwing light upon the concepts of preconception care, perinatal care, prevention and prediction of future disease conditions. The approach of Ayurgenomics can prove an effective solution to this pressing problem. More research can be done in this aspect to provide lasting evidence. Premarital and preconception counselling along with the approach of eugenics and epigenetics must be inculcated to avoid the unfortunate events. The approaches of following premarriage codes, preconception procedures including <i>garbhasanskar, garbhadaan sanskar , punsavana vidhi,</i> can be implemented in this perspective to improve the quality of progeny. </p>

== Legal Aspects ==

== Legal Aspects ==

== Related articles in field of Ayurveda ==

== Related articles in field of Ayurveda ==

<p style="text-align:justify;">Review depicts that most of the research on Atulya gotra is directed toward review study. No significant research is done in terms of any the observational and/or clinical studies in Ayurveda that support the clause of Atulya Gotra or consanguineous relations. Thus, more research should be focused on this aspect as well.  Few review article that study this concept are available.  Most of these articles support the claim made by ancient seers in context to Atulya Gotriya Shareera.  </p>

<p style="text-align:justify;">Review depicts that most of the research on Atulya gotra is directed toward review study. No significant research is done in terms of any the observational and/or clinical studies in [[Ayurveda|Ayurveda]] that support the clause of Atulya Gotra or consanguineous relations. Thus, more research should be focused on this aspect as well.  Few review article that study this concept are available.  Most of these articles support the claim made by ancient seers in context to Atulya Gotriya Shareera.  </p>

<ol style="text-align:justify;"><li> In the review article entitled, “Conceptual Review on Atulyagotriya Sharir as the Concept of genetics in Ayurveda and its significance in present Contemporary Science” the authors have extensively elaborated the Atulya Gotriya Shareera Adhyaya as mentioned in the Charaka Samhita Sutrasthana in purview of modern-day genetics. Discussion has been done on the status and trends of consanguineous marriages across the globe along with the approach of eugenics and epigenetics to avoid the genetic disorders. <ref name="ref30">Lahange S et. al. Conceptual Review on Atulyagotriya Sharir as the Conceptof Genetics in Ayurveda and its significance in Present Contemporary Science. Indian J Ancien Med Yog. 2019;12(4):145–151. </ref></li>

<ol style="text-align:justify;"><li> In the review article entitled, “Conceptual Review on Atulyagotriya Sharir as the Concept of genetics in [[Ayurveda|Ayurveda]] and its significance in present Contemporary Science” the authors have extensively elaborated the Atulya Gotriya Shareera Adhyaya as mentioned in the Charaka Samhita Sutrasthana in purview of modern-day genetics. Discussion has been done on the status and trends of consanguineous marriages across the globe along with the approach of eugenics and epigenetics to avoid the genetic disorders. <ref name="ref30">Lahange S et. al. Conceptual Review on Atulyagotriya Sharir as the Concept of Genetics in [[Ayurveda|Ayurveda]] and its significance in Present Contemporary Science. Indian J Ancien Med Yog. 2019;12(4):145–151. </ref></li>

<li> In the review article entitled “Ayurveda and Modern perspective of Atulyagotriya: an approach to prevent congenital anomalies” the authors have elaborated concepts related to Beeja Dushti, concept of consanguinity, exogamy in context to Gotra.<ref name="ref31">Patil v et. al.  Ayurveda and Modern perspective of Atulyagotriya: an Approach to  prevent Congenital Anomalies , World Journal of Pharmaceutical and Medical Research, 3 (6), Page No. 323-325</ref></li>

<li> In the review article entitled “Ayurveda and Modern perspective of Atulyagotriya: an approach to prevent congenital anomalies” the authors have elaborated concepts related to Beeja Dushti, concept of consanguinity, exogamy in context to Gotra.<ref name="ref31">Patil v et. al.  Ayurveda and Modern perspective of Atulyagotriya: an Approach to  prevent Congenital Anomalies , World Journal of Pharmaceutical and Medical Research, 3 (6), Page No. 323-325</ref></li>

<li> In the review article entitled, “Concept of genetic disorders in Ayurveda and their prevention” the authors have elaborately discussed the various genetic disorders mentioned in Ayurveda texts and also supported claims with global contemporary research data on consanguinity and hereditary diseases.<ref name="ref32">Choudhury B, Varsakiya JN, Kumar V, Mahesekar N. Concept of genetic disorders in Ayurveda and their prevention. AYUHOM, 2022;9:55-60</ref></li>

<li> In the review article entitled, “Concept of genetic disorders in [[Ayurveda|Ayurveda]] and their prevention” the authors have elaborately discussed the various genetic disorders mentioned in Ayurveda texts and also supported claims with global contemporary research data on consanguinity and hereditary diseases.<ref name="ref32">Choudhury B, Varsakiya JN, Kumar V, Mahesekar N. Concept of genetic disorders in Ayurveda and their prevention. AYUHOM, 2022;9:55-60</ref></li>

<li> In the article entitled “A Comprehensive approach of Ayurveda to essentials of Healthy Progeny” the authors have provided few statistics related to consanguineous marriages in society.<ref name="ref33">Monika K, Kedar M, Sushila S, Vardhan P, Guleria P, Kumari M, et al. A comprehensive approach of Ayurveda to essentials of healthy progeny. World Journal of Pharmaceutical Research. 2016 Jan 1;5.</ref></li>

<li> In the article entitled “A Comprehensive approach of [[Ayurveda|Ayurveda]] to essentials of Healthy Progeny” the authors have provided few statistics related to consanguineous marriages in society.<ref name="ref33">Monika K, Kedar M, Sushila S, Vardhan P, Guleria P, Kumari M, et al. A comprehensive approach of Ayurveda to essentials of healthy progeny. World Journal of Pharmaceutical Research. 2016 Jan 1;5.</ref></li>

<li> A Review Study on the concept of Atulyagotriya Marriages and its scientific validity states the implications of Tulyagotra marriages on the genetic health of individual and need of creating the awareness regarding consanguineous marriages through the means of Ayurveda.<ref name="ref34">Shobhit Kumar. A Review Study on the Concept of Atulyagotriya Marriages and its Scientific Validity. International Journal of Ayurveda and PharmaResearch. 2016;4(11):44-47. </ref></li>

<li> A Review Study on the concept of Atulyagotriya Marriages and its scientific validity states the implications of Tulyagotra marriages on the genetic health of individual and need of creating the awareness regarding consanguineous marriages through the means of Ayurveda.<ref name="ref34">Shobhit Kumar. A Review Study on the Concept of Atulyagotriya Marriages and its Scientific Validity. International Journal of Ayurveda and PharmaResearch. 2016;4(11):44-47. </ref></li>

<li> The review study entitled “A Pragmatic approach on Atulya gotra & Consanguinity”, throws light upon the various concepts pertaining to the gotra in Ayurveda and contemporary texts.<ref name="ref35">Gujarathi J, Kiradi P. Pragmatic Approach Towards Atulyagotra and Consanguinity. 2012 Oct 1;310–7.</ref> The extensive research regarding the latest research on this aspect is presented as well.</li>

<li> The review study entitled “A Pragmatic approach on Atulya gotra & Consanguinity”, throws light upon the various concepts pertaining to the gotra in Ayurveda and contemporary texts.<ref name="ref35">Gujarathi J, Kiradi P. Pragmatic Approach Towards Atulyagotra and Consanguinity. 2012 Oct 1;310–7.</ref> The extensive research regarding the latest research on this aspect is presented as well.</li>

== Conclusion ==

== Conclusion ==

<p style="text-align:justify;">Atulya Gotra concept presents itself as point of commonality within the science of Ayurveda and texts of Dharmashashtra. This has been a part of tradition and culture of society. Many scientific reasons can be deciphered behind this ritual. The recent research on consanguinity focuses on the genetic aspects of diseases. Further research can be done on the aspects of preconception care as per the principles of Ayurveda and various legal aspects should also be considered concerning the same. </p>

<p style="text-align:justify;">Atulya Gotra concept presents itself as point of commonality within the science of [[Ayurveda|Ayurveda]] and texts of Dharmashashtra. This has been a part of tradition and culture of society. Many scientific reasons can be deciphered behind this ritual. The recent research on consanguinity focuses on the genetic aspects of diseases. Further research can be done on the aspects of preconception care as per the principles of [[Ayurveda|Ayurveda]] and various legal aspects should also be considered concerning the same. </p>

== Related Chapters ==

== Related Chapters ==

<div style="column-count:2">

<div style="column-count:2">

* Atulya Gotriya Shareera Adhyaya [Cha. Sa. [[Sharira Sthana|Shareera Sthana]] 2]

* Atulya Gotriya Shareera Adhyaya [Cha. Sa. [[Sharira Sthana|Shareera Sthana]] 2]

* Vajikarana Chikitsa Adhyaya [Cha.Sa. [[Chikitsa Sthana|Chikitsa Sthana]] 2]

* [[Vajikarana Adhyaya|Vajikarana Chikitsa Adhyaya]] [Cha.Sa. [[Chikitsa Sthana|Chikitsa Sthana]] 2]

* Viruddha Anna Vigyaniya Adhyaya [A.S.Sutra Sthana 9]  

* [[Viruddha Ahara|Viruddha Anna Vigyaniya Adhyaya]] [A.S.[[Sutra Sthana|Sutra Sthana]] 9]  

* Putrakamiya Adhyaya [A.S. Shareera Sthana 1]  

* Putrakamiya Adhyaya [A.S. [[Sharira Sthana|Shareera Sthana]] 1]  

* Balopacharniya Adhayay [A.S. Uttar Tantra 1]

* Balopacharniya Adhayay [A.S. Uttar Tantra 1]

* Asamanagotriya Shareera Adhyaya [Kashyapa Samhita Shareera Sthana] </div>

* Asamanagotriya Shareera Adhyaya [Kashyapa Samhita [[Sharira Sthana|Shareera Sthana]]] </div>

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