For the Groom:
Chandam Charthal: On the same night as the brides Mylanchi Ideel, a similar canopy and stage is setup at the grooms house with his family and relatives. The groom sits on the middle stool with two younger cousins or siblings on either side. Chandam Charthal is the celebration in which the groom is purified by a ceremonial shave and smearing of oils. Since Adam was not the one who committed the original sin, the groom is not smeared with the mylanchi schrub. Instead the towns barber comes to the stage and asks the crowd twice, “Manavalan cherukenay chandam charthatay?” (Shall I beautify the groom) and the crowd replies twice “Ketila, ketilla, ketillanay, padagarmi chodichatha kettilanay” (We did not hear, we did not hear, what the barber has asked). On the third time, the barber asks “Manavalan cherukenay chandam charthatay?” (Shall I beautify the groom) and this time the crowd replies “Ketalo, ketalo, ketalonay padagarmi chodichatha kettalonay” (We have heard, we have heard, what the barber asks). Now the barber has received permission from the grooms family and relatives to shave the grooms face and smear it with oils. Now the groom is purified from lively sin and is taken away by his maternal uncles to change.
Chandam Charthal Part 2/ Icha Padu Kodukal: The groom comes back to the stage in new stunning clothes and is seated in the middle stool again aside his two younger siblings/cousins. The same ceremony that happened at the Mylanchi with the sweets occur with the groom, however the only difference is that is it performed by the maternal uncles. Similar to the Mylanchi, the traditional ceremonies of the Chandam Charthal are followed by family dances, songs, and other entertainment. There is also food, alcohol, and other consumption.
For Groom and Bride in Unity:
Wedding Qurbana: The Wedding Qurbana or Wedding Mass, is the East Syriac Qurbana of the Syro Malabar Church or the West Syriac Qurbana of the Syriac Orthodox Church depending on whether the wedding is Knanaya Catholic or Knanaya Jacobite. For Knanaya Catholics the Wedding Qurbana is the same as a Syro Malabar Wedding Qurbana, the only difference is that at the end of the Qurbana the ancient East Syriac hymn “Bar Mariyam” or “Son of Mary” is chanted by the priest and the parishioners. Jesus is called upon as the Son of Mary to come forth and seal the union.
Nada Vili: As the wedding ends and the bride and groom exit the Church and all the men of the family come together in a circle outside (with a processional umbrella in the center) and cheer “Nada Nadayoo!! Nada! Nada! Nada!!” (Which is basically the equivalent of shouting Hooray!). After the Nada Vili, the bride and groom are carried by their maternal/paternal uncles to the reception hall in procession with the others at the wedding.
Nellum Neerum: As the bride and groom are the first to arrive at the doors of the reception hall they are greeted by the grooms mother. The grooms mother wets blessed palm leaves from Palm Sunday in rice water and makes the sign of the cross on the forehead of both the groom and bride thrice, giving them God’s blessing. After this, the entire procession hall enters the banquet hall. The groom and bride are seated at a higher level above everyone else on a beautified stage.
Vazhu Pidutham: One of the maternal aunties or mother of the bride comes unto the stage and crosses her hands over the groom and bride. While the ceremonial hymn “Vazhvenna Vazhu” is being sung, the aunt or mother gives her great blessing upon the two and their newly married life.
Kacha Thazkukal: Maternal Aunts and uncles of the bride wait in a line near the stage. They all come up offering different gifts that signify different meanings. The eldest uncle gives a new sari to the bride and offers it in a distinct gesture similar to the Mylanchi and Chandam Charth. The uncle ties the turban around his head and askes “Manavalan cherukenum manavati peninum kacha thazuketay” (Shall I give the gifts to the bride and groom), the rest is the same and the uncle finally receives permission on the third try. The groom waits with his hands held out and the uncle places the sari in his hands. Then the uncle touches the top of the sari and the hips of the groom (repeated 3 times) and gives the groom a piece of jewelry from his body (often a ring), the uncle does the same thing with the bride however no gift is given. Another sari is given to the grooms hands and a maternal aunt repeats the same process of the uncle but instead gives a piece of jewelry from her own body (often a bangle) to the bride and no jewelry to the groom. The sari is removed and other uncles and aunties come up to the stage to offer jewelry from their own bodies and embrace the groom/bride. The rest of the time is spent eating and conversating between family and friends.
Adachu Thura: After the reception, main family members go with the bride and groom to the grooms house. Upon entering, the bride holds a lit St. Thomas Cross Lamp and enters her new home with her right foot. Tea is served and both the families sit in communion. The ceremony of Adachu Thura means “open and close”, the doors of brides new chambers in the grooms house are opened and closed to signify her new life with her husband.
*Numerous other minuscule traditions also take place that are not listed
Baru Mariyam Chant and Blessing**