Marriage : Marriage within the Namboothiri community, supported by rituals in the traditional manner, is considered as Namboothiri marriage. Marriage of Namboothiri boy with a girl from another caste, is "Sambandham", which is considered as just a casual relationship. No such name has been given to the marriage between a Namboothiri girl and boy from another caste. Marriage is "Veli" for bridegroom's party and "Penkoda" (sending off a girl to another family, as wife), for bride's family. The bride is called "Kudi". "Ayaniyoonu" precedes marriage. Ayaniyoonu" is a process of having traditional bathing and lunch, at an auspicious time. Since most marriages are performed in the bride's residence, the groom starts from his residence, after Ayaniyoonu. For Rigvedis and Saamavedis, both the bride and the groom perform it from own residence, simultaneously. Ayaniyoonu varies slightly for Yajurvedi Namboothiris. Yajurvedi bridegroom conducts Ayaniyoonu along with the bride just before marriage. Marriage is a four-day ceremony. Till some time back, the bride's body used to be covered fully with unbleached long cloth, in traditional manner. "Veiled bride concept" for marriage was practised extensively till 1960's and rarely till 1980's. THE "GHOSHA" CUSTOM The Namboothiris observed the custom of "Ghosha" or veil till recently. Though elsewhere the Braahmanan women neither looked at nor spoke to outside males other than those of the family, among Namboothiri community, this restriction extended also to the brothers of their husbands. The Ghosha was mutual, in both directions. The general practice among most of the communities is to address brothers' wives as sisters. However, among Namboothiris, sisters-in-law are referred to as "Athemmar" and in return, Antharjanams refer to their brothers-in-law as "Moossaamboori" or "Elemboori" (among Aasyans) as outsiders do. But, Aadhyan Antharjanams refer them as "Valliachhan" or "Apphan" as called by their children. It is also well-known that Namboothiri women can have only one husband, and even widow-marriage was not permitted. Female adultery resulted in Smaarthavichaaram and Bhrashtu or excommunication (Click here) if proven. Such exacting standards are seen only among the Namboothiri community. Manu had prescribed that if a married elder brother dies without progeny, the younger brother may be permitted to produce children through her. Technically known as "Niyogam", this is also a form of "Sahodara Bharthruthwam", and was not accepted by Namboothiris. Source: "Namboothirimaarute Poorva Charithram" (Early History of Namboothiris) By: Aadiriyedathu Neelakandhan Bhattathiripad In: "Prabandhangal" (Essays) Published by: Yogakshema Upasabha, Manjeri. Marriage starts with a four-hour long ritual on the first day. The whole process of marriage is full of Manthrams. Some are intended to pray to the different gods individually to bless the couple. Gods like Devi, Pooshavu, Indran, Varunan (god of rain), Vayu (god of wind), Soman (protector of the earth), Bruhaspathy (protector of Manthrams), Agni (fire-god), Panthadevi (God of ariel paths) are separately addressed to. Several pledges by the couples for being generous, kind, non-violent, knowledgeable, punctual in rituals, etc. are also taken through Manthrams. Namboothiris believe that the bride has been under protection of Soman, Gandharvan and Agni during infancy, childhood and as a youth, respectively, and that Viswavasa protects her virginity. Hence the bridegroom has to please these gods through Manthrams and rituals, thank them for protecting her till marriage, and marry her in the presence of Agni. Groom does several rituals along with the bride. Some of them are: Thaalikkettu (tying the wedding locket): is done by father. Smruthi suggests two types of thaalikkettu. Either the bride's father or alternatively, the bridegroom, may do it. Namboothiris opted for the former. The former enables the wife to perform the Bali, and Sraadham of her own father mother and husband and also to perform "Nedikkal" (simple oblations performed at home), unlike in the latter case. Tamil Brahman women, for example, need their husbands to perform rites and rituals. Out of the eight different marriage styles for Indian Brahmanans, the only style which needs the bride's father to do Thaalikettu was opted by Namboothiris. It is called Kantthasoothram. All the other four are called Mangalyasoothram which need husband to do Thaalikettu. For ladies, Kantthasoothram is better as it enables them to perform the above said rites and rituals of her own parents, without help from her husband. Marriage Courtesy: Varavoor Kaplingat Mana, Trissur Dist. Udakapoorvam: After this rite, the girl becomes a member of husband's family. Mukhadarshanam: The first instance of viewing the face of the bride by the groom by slightly moving the veil. Paanigrahanam: The bridegroom holds the hand of the bride supported by Manthram-chanting. Style of holding of hands is different for different Vedic recensions. Among Kousheethakans both bride and groom stand for Paanigrahanam. The groom holds the hands of the bride, before which the bride has to close her fingers like a bud. Saamavedi Namboothiris do not include "Paambu viral" (middle finger) in this bud. For Aaswalaayanan and Saamavedi Namboothiris, the bride need not stand for Paanigrahanam. After Udakapoorvam and before Paanigrahanam, the bride belongs to both the families. It gains importance if "Pula" (pollution) suddenly appears in between Udakapoorvam and Paanigrahanam. She has to observe 10-day pula in case of a death or birth either in her own or in the groom's family. If a birth or death occures in her own family after Paanigrahanam, she needs to observe only 3-day Pula. Also it gains importance in case of the unfortunate death of the groom during the marriage ceremony. If it happens before Udakapoorvam, the marriage is treated null and void and the girl is allowed to return to her family, but if it is after Udakapoorvam, the bride becomes a widow, with the Pula restriction applicable as narrated above. Malarhomam: "Malar" (popped rice, like pop-corn) is ceremoniously served into fire for pleasing and then praying to the bride's family deity to detach her from her father's "Gothram", and to attach her to groom's "Gothram", but not to detach her from her deity. At the end of Malarhomam the bridegroom performs a process called "Ammichavittikkal". It is for advising the bride, after helping her to step on the Ammi, to be strong like Ammi (grinding granite slab used in kitchen). Ammi symbolises strength, firmness, physical fitness and integrity. These two processes are repeated. When Malarhomam begins, "Veli Othu" also begins. Malarhomam Malarhomam. Notice the bride's veil. Courtesy: Desamangalam Mana, Calicut. Malarhomam Malarhomam. Notice that the modern bride has no veil. Courtesy: Maranat Mana, Malappuram Dist. Veli Othu: Several Namboothiris chant Veli Othu in chorus, for enlightening the bride and to mentally prepare her to face the challenges as a wife and then, a mother. "Veli othu" is a fairly long part of Rigveda that narrates the feelings of a bride on the pre-marriage and post-marriage period and also the duties of a wife and a mother. It is a story-telling by Soorya, the daughter of God Sun, about her own feelings and experiences during her marriage with Soma (Moon). Soorya's narration turns out to be advices and vital information on marriage, to the bride. "Veli Othu" ends with advices of the bride's father and prayers to several gods. "Sun's daughter marrying Moon" was interpreted by some experts like O M C Narayanan Nambudiripad as the ancient Brahmanan's knowledge that Moon's brightness is due to the sun's light falling on it. Kudiveppu: It is the bride's first entry to the groom's residence. It is probably the first chance for women to take over the control of the marriage ceremony. Women welcome both bride and groom inside the house, lead them to 'Nadumittam' (central quadrangle of the house). The eldest female married woman in the groom's family performs Nedikkal of "Appam", a sweet, while children (only boys) try their level best to hijack Appam before Nedikkal. Namboothiri women perform "Kaikottikkali", a dance form, in the Nadumittam. Immediate relatives of the groom serve milk and plantain to the bride and groom. Oupaasanam: Just after Kudiveppu and a small Homam by name "Randaam Homam", the Oupaasanam Homam begins. It is a Homam to be performed daily in Vadukkini by both husband and wife till death. The fire from the marriage fire-pit is used to light the fire-pit for their first Oupaasanam. It is their duty to keep this fire going till their death. The "Sruvam" (long wooden spoon made of Plaasu) used for their first Oupaasanam has to be kept for later use, during the husband's cremation. In the evening of day-1, the husband performs a Homam (Vedic ritual) in the Vadukkini. It is repeated twice a day, till day-4. On all these 4 days, the wife sits on a woollen carpet laid on a design drawn using rice powder. During Homam, she is symbolically connected ("Thutarnnirikkal") to the husband using "Darbha" (a type of grass). She bathes only in the morning of day-4, while the husband takes regular bathing and performs daily rituals. For Saamavedi Namboothiris, Oupaasanam is on the fourth day just before Sekam. Till then the fire is kept alive. For them, the first day ends with Randaam Homam, after which the bride sits on an ordinary cloth and not on a woollen sheet. But during Marriage ceremony, after "Agnimukham", both Saamavedi bride and groom sit on woollen sheet to continue performing marriage ceremony till Randam Homam. This 4-day long marriage process has recently been shortened to 3 or 4 hours by symbolically performing all the above processes. https://namboothiri.com/articles/shodasakriyakal.htm