In the part where GireeSam lectures Buccamma on the importance of
widow-remarriage, he refers to the existence of a 'sabha' which supports
the new couple - I'd expect this 'sabha' is the one initiated by
VeerESalingam. This reference is present only in the second edition. In
terms of age, and literary excercise, VeerESalingam is much senior to
GurajaDa. GurajaDa refers to him as a 'guruvu' in some of his essays.
On the general topic of kanyASulkam vs. vara kaTnam
There are lots of references to kanyASulkam in saakshi vyaasaalu, and in
Cilakamarti's gaNapati and other writings. I don't know how this practice
originated among the Telugu Brahmins, but it has been in existence (and
still probably is - it is called 'Oli') in all the communities where manual
labor is important. Assuming that the bride has to go away with the groom
to his parents' house, the groom's parents are expected to pay a sort of
'compensation' to the girl's parents.
On the other hand, varakaTnam had been in practice for a long time, and
much more widely. There are references to bride's dowry in Arabian nights,
Indian mythology and folklore, (I don't know if it is there in Greek),
definitely in Roman, medieval and modern (I mean more recent than medieval)
Europe. I am not sure about the far east either. However, one point to note
here is - the class of people described in these texts are either princely
or at least, very rich. So, I guess, dowry started as a richman's way of
showing off by conferring a good dowry on his daughter.
For what it is worth! Some of the above I have read, some are speculations,
and still some others are my opinions.
Regards
Nasy