There remain only three arguments to adduce in support of the suggestion that the chief event narrated in the Kanyaka Purana is worthy of credence. In the marriage ceremonies as performed by the Komatis, some prominence is given to certain of the incidents alleged to have taken place in setting at naught the demands of king Vishnu Vardhana. Such, for instance, is the respect shown to the bala nagaram boys, which is referred to later on. Secondly, there are certain castes which beg only from Komatis, in return for services rendered during this critical period of their history. These are the Mailaris and Viramushtis. The former still carry round the villages an image of Kanyakamma, sing her story, and beg alms of devotees. The Viramushtis are wrestlers, who, by acrobatic performances, delayed, by previous arrangement, the second advance of Vishnu Vardhana, before the Komatis committed themselves to the flames. Allied to these castes are the Bukka Komatis. Originally, it is explained, the Bukkas belonged to the Komati caste. When Kanyakamma threw herself into the fire-pit, they, instead of following her example, presented bukka powder, saffron, and kunkumum prepared by them to her. She directed that they should live apart from the faithful Komatis, and live by selling the articles which they offered to her. The Kalinga Komatis also have a beggar caste attached to them, called Jakkali-vandlu, who have nothing to do with the Gavara Komati beggar castes. Thirdly, if we may place any faith in the stories told by other castes, e.g., the Jains of South Arcot, the Tottiyans, Kappiliyans, and Beri Chettis, the persecution of their subjects by their kings, in the manner indicated in the Kanyaka Purana, seems to have been widely practiced all over the country. And the method adopted by the Komatis to evade the king, and maintain the menarikam rule, has its counterpart in the popular ballad known as Lakshmammapata, still sung all over the Northern Circars, which gives a graphic description of the murder of his wife by a husband, who would not agree to giving their daughter away from his own sister's son. Even now, the sentiment on this subject is so strong that a man who goes against the rule of menarikam, not only among the Komatis, but among all castes observing it, is looked down on. It is usually described as bending the twig from its natural course, and, as the twig would waste away and die in consequence, so would parties to such marriages not prosper. In 1839, according to the Asiatic Journal, a case was taken before the Supreme Court of Madras, in which the plaintiff brought an action against his uncle for giving his daughter away in marriage, without making him an offer of her hand. The Judges were anxious that the matter should be settled out of Court, but the parties disagreed so entirely that nothing less than a public trial would satisfy them. It has not been possible to trace the decision of the Court.