Both portray Kumarapala as a keen and generous patron of arts and architecture, one who supported the divergent religious Indian traditions in Western India, particularly Gujarat and Rajasthan region.

[3][4][5] According to Jain texts such as those written by Hemachandra and Prabhachandra, Kumarapala spent his early life in exile to avoid persecution by his relative and predecessor Jayasimha Siddharaja.

The Jain texts composed after his death, additionally state that after his conversion, Kumarapala banned all killing of animals in his kingdom – a law that would be consistent with the Ahimsa principle.

These different sources of information also present him as a king who supported the divergent religious Indian traditions in Western India, particularly Gujarat and Rajasthan region.

Historian Ashoke Majumdar theorizes that this might be because Hemachandra played a significant role in Kumarapala's early life, as mentioned by later chroniclers.

[18] Abul Fazl also states that Kumarapala lived in exile fearing for his life, and returned to the capital only after the death of Jai Singh (that is, Jayasimha).

Someshvara was too young to become a king at that time, and Kumarapala may have seized the throne with the support of powerful persons, including his brother-in-law Krishna-deva (Kanhada-deva) and rich Jains such as Udayana.

Sometime later, his brother-in-law Kanhada-deva, who had played an important role in his ascension, started making fun of him by divulging secrets from his days as a mendicant.

[23] Historical evidence suggests that Kumarapala's empire extended from Chittor and Jaisalmer in the north to the Vindhyas and the Tapti river in the south (ignoring his raid of the Shilahara kingdom of northern Konkana).

For example, Udayaprabha claims that Kumarapala's empire included Andhra, Anga, Chauda, Gauda, Kalinga, Karnata, Kuru, Lata, Medapata, Maru, and Vanga.

[27] Jayasimha's nominee and adopted son Chahada (also called Bahada or Charubhatta) formed an alliance with Arnoraja, and instigated him to fight Kumarapala.

[32] Hemachandra's Dvyashraya states that after being defeated, Arnoraja concluded a peace treaty by arranging the marriage of his daughter Jahlana to Kumarapala.

According to the Chahamana chronicle Prithviraja Vijaya, Kumarapala (literally "Boy Protector") became worthy of his name through his treatment of Someshvara.

[29] Historian A. K. Majumdar points out that Kumarapala converted to Jainism at a later date, so the legend about his sister getting offended by Arnoraja appears to be historically inaccurate.

[27] According to Dasharatha Sharma, Devalladevi is a fictional character created by either Rajashekhara or another Jain writer, as none of the chronicles written before 14th century mention her.

His 1150 CE Chittorgarh inscription also states that he defeated the king of Shakambhari, devastated the Sapadalaksha country and then set up a camp at Shalipura.

[51] According to a Sundha Hill inscription, the Gurjara king (that is, Kumarapala) sought Alhanadeva's assistance in establishing peace in the hilly areas of Saurashtra.

In 1161 CE, Someshvara captured two forts from a man named Jajjaka, as a result of which he gained a considerable wealth, including 1,700 horses.

It is possible that Kumarapala simply wanted to expand his kingdom, or was forced to take action against Mallikarjuna after a Shilhara raid in southern Gujarat.

The Abu prashasti of Tejapala states that Yashodhavala performed well in a battle that made the wives of the Kunkuna (Konkana) ruler cry.

Later chroniclers such as Merutunga, Jayasimha Suri and Jina-Mandana state that Kumarapala's army was led by Udayana, who was mortally wounded during this campaign.

However, this claim appears to be incorrect, as the earlier writer Prabachandra states that Udayana died fighting Navaghana of Saurashtra during the reign of Jayasimha Siddharaja.

The Naddula Chahamana chief Alhana seems to have participated in this campaign, as his Sundha Hill inscription boasts that he put down disturbances in Saurashtra at Kumarapala's request.

[60] According to Someshvara's Surathotsava Mahakavya, his uncle and royal priest Sarva-deva II immersed the remains of Kumara-pala in Ganges.

While several legendary chronicles state that he met the Jain scholar Hemachandra early in his life, the historical accuracy of this claim is doubtful.

Even the Ratanpur inscription of his feudatory, which bans animal slaughter in accordance with Jain principles, begins with an invocation to Shankara (Shiva).

The 1169 CE Veraval prasasti inscription issued by the Shaivite priest Bhava Brihaspati describes Kumarapala as the leader of the rulers who worship Maheshvara (Shiva).

[66] In view of these evidences, historian H. C. Ray theorizes that Kumarapala leaned towards Jainism because of financial considerations: he simply wanted to win over the support of rich Jain merchants, who controlled the economy of Gujarat.

He also built Kumaravihara at Tharapadra (Tharad), Iladurga (Idar), Jabaliputra (Jalore, 1165 CE), Dwipa (Diu), Latapalli (Ladol), Karkarapuri (Kakar), Mandali (Mandal) and Mangalpura (Mangrol).

Governor Muluka built Sahajigeshwara temple in 1146 CE in memory of his father, as mentioned in the inscription in Sodhli stepwell in Mangrol.