Manavashrautasutra 11.8.10

The pravaras have been explained. We shall explain the modified cases.

Now there are two kinds of origins of the brahmins. We shall explain their origin and their ritual procedure.

Those whose generation of offspring has proceeded unbroken from person to person are of unified family.

Those who, for seven or more, or for five generations, are endowed with [purity of] origin, Vedic learning, conduct, and character, possessing sacred truth among those who possess sacred truth—they, possessing ancestors, are fit to serve as officiating priests through their ancestral ancestral lineages.

Now, the adopted sons, purchased sons, artificially made sons, and sons of an appointed daughter, who are born by the adoption of another, having different ancestral lineages, become sons of two fathers, just as this is the case for the Śauṅgaśaiśiris, the Bharadvājaudamedhis, and the Laukākṣis, and whatever other families are of such origin.

Their pravaras should be just like that: when two pravaras are combined, the former pravara belongs to the progenitor, the latter to the adopter.

Or else three of one and three of the other. One should not do it that way; therefore, one chooses only three or five.

Now, if those born through a paternal uncle or a kinsman of the same ancestral lineage are of unified family, [their pravara] belongs to the adopter alone.

Now, if there should be no offspring born to them of their own wives, they should take the inheritance and give them ancestral balls for three generations; if there should be [offspring], they should give [ancestral balls] to both—such is the statement of the teachers.

One may perform two [offerings] in a single ancestral rite, or having designated them separately, he should recite two on a single ancestral ball—both the adopter and the progenitor—up to the third generation.

When the ancestral lineage is not known, one chooses the first pravara among these very pravaras; or by inquiry, whatever one considers appropriate for someone, that one should assign to him.

The pravara of a rājanya may be the pravara of his domestic priest or the pravara of his teacher; by this very pravara the pravara of a vaiśya is explained.

If he chooses [the formula indicating] equal status: 'O descendant of Manu, of Iḍā, of Purūravas!' the hotṛ [says]; 'Like Purūravas, like Iḍā, like Manu,' the adhvaryu [says].

They should choose [the formula indicating] equal status [...].

The rājanya and the vaiśya should have the pravara of their domestic priest alone.

The recitation of the ṛṣis brings wealth, fame, long life, and good fortune.

Hospitality for a divine thousand years has been offered to each individual ṛṣi by him who recites the chapter on pravaras.

When a gotra for marriage cannot be found, there is no conflict with other ṛṣis.

This great omen is concluded, the root of the Vedas and the summit of dharma, augmented by the Rudras, increased by the elders.

One should not give it to one who is not a son, nor to one who is not a student, nor to one who has not dwelt [with the teacher] for a year.

He stands above all purifiers of the assembly who studies the pravara chapter, who studies the pravara chapter.