niche has a figure of Mahavira with three tiered parasol, chhatratrayi chaitya with a tree above it and attendant figures. There is another female figure of Ambika in a niche next to it. It has two attendant figures below and a lion. All major niches has flying figures of Vidyadharas (upholders of knowledge). There is a short inscription below the seat of each relief. This mentions the name of an ascetic or a donor who sponsored the carving with their place of residence in Tamil language and Vatteluthu script. Based on the script styles in the inscription, these were added over several centuries. The site must have been an active Jain site at least till middle of thirteenth century. The Jain temple was carved out of a natural cave. The inside of the temple has a pillared mandapa, and three sanctums. The pillared hall and sanctums retain Jain motifs. To the south side of the Jain temple is the Hindu temple. It coopts parts of the Jain structure and treats the artwork associated with the Padmavati Devi as part of Hindu tradition. The Hindu temple includes a mandapam, a varandah corridor and a balipeetham with a kitchen (madappalli) which is carved into a natural overhanging rock. In the Hindu temple, several inscriptions were discovered over time, on steps, pillars and walls as the temple was cleaned up and restored. These discoveries have led scholars such as Gopinath Rao to better date the temple, its history and revise their conjectures on the relationship between Jain and Hindu community in Tamil Nadu. According to Gopinatha Rao, the Hindus of 13th-century or earlier were already treating the southern side of this site as sacred to them, and making gifts and offerings to the temple. Their prayers have included Padmavati as a goddess in their pantheon, making the site an active place for pilgrimage thereafter for some seven centuries. More substantial inscriptions at this site have been discovered on the Hindu temple side. For example, there is one Tamil inscription in Vatteluthu script on the rock adjacent to the Hindu temple, which states that a "Narayan of Rajavallapuram donated money to the Bhagavati temple" in "Ko 425". The latter is equivalent to about 1250 CE of the Georgian calendar. Further, given the Hindu sculptures carved and other architectural features on the Hindu temple side, the structure could be dated to pre-13th century. This and