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especially the teaching of family as a Sanctuary of Life. Life is considered
not only in a quantitative sense (transmission of life) but also in a qualitative
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sense (transformation/education of life). The spouses are to prepare
themselves to receive this gift of life and to assist each child to grow into an
authentic person. For that, they are purified by the water and sanctified by
the sign of the cross and are given the blessings of prosperity and
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posterity. This custom serves to extend the sacramental sense of the
marriage from the portals of the church to the portals of the family. This
also reminds the couple that the mystery of the cross stands as the very basis
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of their marriage covenant.

1. Lighted Brass Lamp (Kōluvilakku): It represents Christ who has
come that we “may have life and life in abundance” (Jn. 10, 10).
2. The Bowl contains water, paddy (rice) and palm leaf pieces blessed
on Palm Sunday: these symbolise purification, prosperity and
fertility.
3. Sign of the Cross: It is the sign of cross that brought “new life” to
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mankind.
4. Paddy (rice): It signifies the divine gift of prosperity.
5. Blessed Palm leaf: This is the sanctification of the couple, who co-
operate in the creative work of God.
6. Water: The water in the bowl is the symbol of anointing, fecundity
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(Indian Culture), fertility and purification.
3.7.9.2 Seating the Couple on an Elevated Seat (Manrkōlam)

The spouses then enter the Pandal where a special, elevated place
called marriage venue (Manarkōlam) is prepared. For a Jewish wedding, a
special canopy called huppah is erected. Likewise, in the pandal, special
seats are arranged for the couple. The marriage venue (Manarkōlam) of
Knānites is the Indian version of the Jewish huppah. This is to be a reminder
of the Jewish custom of sending the bride to the tent of the husband (Gen.

73 Cf. Familiaris Consortio, nos. 28-35.
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Cf. PULLAPPALLY, JOHN P. M., “Socio-religious Customs of Knānites” (Malayalam),
in J. VELLIAN (ed.), Symposium on Knānites, The Syrian Church Series, Vol. XII,
Kottayam, 1986, p. 108.
75 Cf. KOIKARA, M., The Sacredness of Marriage and Family in the Cultural Milieu of St.
Thomas Christians, Academia Alfonsiana, Rome, 1988, p. 53.
76 Cf. Ibid., p. 53.
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Cf. PULLAPPALLY, JOHN P. M., “Socio-religious Customs of Knānites” (Malayalam),
in J. VELLIAN (ed.), Symposium on Knānites, The Syrian Church Series, Vol. XII,
Kottayam, 1986, p. 108.

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