[The period of Chávadá rule at Anahilaváda is likely to remain obscure until the discovery of cotemporary inscriptions throws more light upon it than can be gathered from the confused and contradictory legends collected by the Solanki historians, none of whom are older than the twelfth century. For the present a few points only can be regarded as established: (i) The Chávadás, Chávotakas, or Chápotkatas, are connected with the Chápas of Bhínmál and of Vadhván and are therefore of Gurjjara race. (Compare Ind. Ant. XVII. 192.) (ii) They probably were never more than feudatories of the Bhínmál kings. (iii) Though the legend places the fall of Pañchásar in A.D. 696 and the foundation of Anahilaváda in A.D. 746, the grant of Pulakesi Janásraya shows that a Chávadá (Chávotaka) kingdom existed in A.D. 728. As regards the chronology of the dynasty, the explanation of the long life of 110 years ascribed to Vanarája may be that a grandson of the same name succeeded the founder of the family. The name of Chámunda has, as Dr. Bühler long ago pointed out, crept in through some error from the Solanki list. But when the same author in two different works gives such contradictory lists and dates as Merutunga does in his Prabandhachintámani and his Vichárasreni, it is clearly useless to attempt to extract a consistent story from the chroniclers.--A. M. T. J.] CHAPTER II. THE CHAULUKYAS OR SOLANKIS (A.D. 961-1242) [Authorities.] The next rulers are the Chaulukyas or Solankis (A.D. 964-1242) whose conversion to Jainism has secured them careful record by Jain chroniclers. The earliest writer on the Solankis, the learned Jain priest Hemachandra (A.D. 1089-1173), in his work called the Dvyásraya, has given a fairly full and correct account of the dynasty up to Siddharája (A.D. 1143). The work is said to have been begun by Hemachandra about A.D. 1160, and to have been finished and revised by another Jain monk named Abhayatilakagani in A.D. 1255. [515] The last chapter which is in Prakrit deals solely with king Kumárapála. This work is a grammar rather than a chronicle, still, though it has little reference to dates, it is a good collection of tales and descriptions. For chronology the best guide is the Vichárasreni which its author has taken pains to make the chief authority in dates. The Vichárasreni was written by Merutunga about A.D. 1314, some time after he wrote the Prabandhachintámani.