Note 26 — N

The body of the bridegroom (and, I think, of the bride should she die first) should be burnt in the aupāsana agni prepared on the first day of the wedding. The aupāsana agni is, as it were, a witness to the marriage. In the courtyard, the nandimukham ceremony is performed for propitiation of the minor deities and the pitris (spirits of deceased ancestors). A pot containing sacred or consecrated water, a piece of sandalwood, a piece of gold, flowers, raw rice, and some fruits are the apparent object of adoration. It is called kalas—the kalasam of the Tamil and Telugu countries—and is a common symbol of the deity. According to Monier Williams,26 it should be worshipped thus. “In the mouth of the water-vessel abideth Vishnu, in its neck is Rudra, in its lower part is Brahma, while the whole company of the mothers are congregated in its middle part. O! Ganges, Yamuna, Godāvari, Saraswati, Narmada, Sindhu and Kāveri, be present in this water.” A part of the aforesaid ceremony (nandimukham) is called the punyāhavachana, for which the bridegroom repeats certain hymns after the Vādhyar, and is sprinkled with water from the kalas. While all this is being done in the courtyard, the very same ceremony is performed within the house in the presence of the bride, whose father does inside the house what the bridegroom is doing outside. At the conclusion of the ceremony, the tāli is tied on the bride’s neck. Then two of the cloths brought by the bridegroom are sent inside, and are touched by the bride. After she has touched them, they are again brought out, and the bridegroom puts them on. He touches the other two cloths, which are taken inside, and worn by the bride. A feast (ayaniūm) is the next item. The bride and bridegroom eat their share of it in separate rooms. Then comes the marriage proper. The bride’s father washes the bridegroom’s feet, while a Nāyar woman waves a light (ayiram tiri or thousand lights) before his face, and conducts him to the hall prepared for the wedding. In this is a mantapam, or sort of raised seat, having four pillars and a covering roof. The pillars of the mantapam, and the ceiling of the hall, are covered with red cloth (red being an auspicious colour), and there are festoons of mango leaves. To one side of the mantapam is a screen, behind which stand the Nambūtiri women of the household, looking at the scene in the hall through holes. The bride and bridegroom are led to the mantapam, the former following the latter screened from the general gaze by a big cadjan umbrella. She hands him a garland, and, in doing so, she should not touch his hand. He puts on the garland. Vēdic hymns are chanted, and the pair are brought face to face for the first time. This is called mukhadarsanam, or seeing the face. The bridegroom leads the bride three times round the fire and water jar, moving round to the right, repeating a mantram, which is rendered as follows by Monier Williams.27 “I am male, thou art female. Come, let us marry, let us possess offspring. United in affection, illustrious, well disposed towards each other, let us live for a hundred years.” Each time the bridegroom leads the bride round, he causes her to mount a mill-stone, saying “Ascend thou this stone, and be thou firm as this rock.28” Then, at a moment supposed to be auspicious, water is poured on the hands of the bridegroom, signifying that the girl and her dowry have been handed over to him. The Nambūtiri women behind the screen, and the Nāyar women in the hall, utter a shrill cry “like that of the Vaikura.” The fire here mentioned is probably taken from the original aupāsana agni. Holding the bride by the hand, the bridegroom leads her seven steps—one for force, two for strength, three for wealth, four for well-being, five for offspring, six for the seasons, and seven as a friend. He tells her to be devoted to him, and to bear him many sons, who may live to a good old age. This ceremony is called the saptapadi (seven steps). A hōmam is then performed. It is said that the fire used on this occasion must be preserved until the death of the bridegroom, and used at the cremation of his body. A feast is the next thing. When it is over, the bride’s father takes her on his lap, asks his son-in-law to treat her well, and formally hands her over to him. The bridegroom promises to do so, and takes his wife by the hand. Then there is a procession to the bridegroom’s illam, the bride being carried in a litter, and the bridegroom walking and carrying the sacrificial fire. So ends the first day. It seems that the newly-married couple live apart for the next three days, during which the bride is initiated into household duties. The only daily ceremony is the hōmam, which is done by the pair after bathing, and before taking food. On the fourth day there is a ceremony, in which the bride plants a jasmine cutting, by way of symbolising help to her husband in the performance of his religious duties. At night the couple are conducted to the bridal chamber by the Vādhyar. The bed is merely a grass mat, or a common country blanket, covered with a white sheet, and having a little ridge of rice and paddy, signifying plenty, round the edge. The Vādhyar withdraws, and the bridegroom shuts the door.29 The Vādhyar outside cites appropriate passages from the sacred writings, which are repeated by the bridegroom. On the fifth day, the bride and bridegroom anoint each other with oil, and the latter combs the hair of the former. Then, before bathing, they catch some little fish called mānatt kani (eyes looking up) which are found in pools, with a cloth used as a net. While this is being done, a Brahmachāri asks the bridegroom “Did you see a cow and a son?” Pointing to the fishes caught in the cloth, the bridegroom replies “Yes, they are here.” This is said to be suggestive of progeny, fishes being emblematic of fertility. Hōmam is then done. At night, the bridegroom adorns the bride with flowers, and makes her look into a mirror, while he recites mantrams suitable to the occasion. From the sixth to the ninth day there is practically nothing in the way of ceremonial. And, as that proper to the tenth day is invariably done on the sixth day, the ceremony may be said to conclude on the night of the sixth day. A few Brāhmans are fed to please the pitris, and the couple go to a jāk tree, under which some rice, curds, and ghī are placed on kūsa grass, and an offering is made of flowers and sandalwood or powder. The kankanam, bamboo staff, arrow, and mirror are given to the Vādhyar, and the wedding is over.