On the rear (eastern) wall of the garbhagriha (sanctum sanctorum) of the Kaner-ki-Putli Temple, one can observe an empty central niche, surrounded by the dikapalas (deities of the cardinal directions), Indra and Ishana in graceful poses, along with Shaiva ascetics and the surasundari (celestial damsels) standing in elegant poses.
The shikhara (superstructure) of the Kaner-ki-Pulti Temple is severely damaged. While the lower part remains intact, the upper section has completely collapsed. A detailed examination of the shikhara reveals that it is of the Bhumija style, featuring latas (central offsets) in the cardinal directions. Between these latas, rows of kutas (miniature shikharas) are arranged. The central offset is plain at its base and adorned with a decorated pediment above. The remaining portion of the lata is intricately carved with chaitya arch (dormer window) jala. The spaces between the latas are filled with two rows of kutastambhas (vertical rows of miniature shikharas).
A four-armed bharavahaka (load bearer) is depicted on the left pilaster of the antarala (vestibule or antechamber) of the Kaner-ki-Putli Temple. It is shown bearing the weight of the roof with its upper hands while using its lower hands to play the cymbals.
The garbhagriha (sanctum sanctorum) is a small square chamber with entirely plain walls from the inside. It housed a stone Shiva linga (aniconic representation of Shiva). One of the sides of the garbhagriha has a stone slab designed for placing worship-related objects, while the opposite side is equipped with a pranala (water drainage).
On the opposite end of the northern wall of the garbhagriha (sanctum sanctorum), there is a representation of Vayu (one of the deities of the cardinal directions). Although the head and arms of the figure are damaged, he is identifiable from the remaining parts of the image. Vayu, portrayed as a beautiful and youthful figure, is depicted holding a staff with a banner in his upper right hand. The banner extends behind his head. His lower right hand is in the varada hasta (boon-giving) gesture, holding akshamala (rosary). At the bottom, an antelope is depicted.
The captivating portrayal of Shiva as Natesha or Nataraja stands out on the uttaranga (entablature) above the lintel of the garbhagriha (sanctum sanctorum). It is one of the most exquisite sculptures in the temple. The depiction captures Shiva engaged in a dance to the rhythm of a drum skillfully played by the drummer depicted at the base. Shiva is not alone; Nandi accompanies him, seated at the lower left. Shiva's stance features his left foot on the ground while his right foot is elevated and pointed inward. In his upper arms, he holds a sarpa (snake), while his other arms grasp a damru (hourglass-shaped drum), khatvanga (staff with a skull), a bowl, a trishula (trident), and a kamandalu (water carrier or pot).
Adjacent to the representation of Vayu on the northern wall of the garbhagriha (sanctum sanctorum), there is a portrayal of a male deity depicted with three heads wearing jatamukutas (crowns of matted hair). Originally having four arms, only three are currently preserved. In his foremost hand, he holds a bowl close to his chest, and with another hand, he touches the bowl. His third hand is positioned in the varada hasta (boon-giving) gesture.
The details of the rear or eastern wall of the garbhagriha (sanctum sanctorum) illustrate the contrast between the ascetic and the surasundari (celestial damsel). The ascetic (on the left) is characterized by a substantial jatabhara (braided hairdo) atop his head, a lengthy beard, and a moustache. His elongated earlobes signify the mahapurusha lakshana (markers of a great individual). His bare upper body is adorned with a broad yajnopavita (sacred thread), with a langot (loincloth) covering his lower body. Despite the apparent damage and raised position of his right hand, his left-hand holds an unidentified object. The damaged surasundari figure, on his right, stands gracefully with a voluptuous body adorned with exquisite ornaments. Though her raised right hand is damaged, she holds a fine scarf in her left hand near her belly, draping it around her arms. Her lower body is covered by a translucent garment so delicate that her body underneath is visible. A small creature is depicted climbing her left leg. In stark contrast to the tranquil and composed posture of the ascetic, the surasundari vividly embodies sensual beauty. Notably, there is a kalasha (pitcher) placed at the bottom near her feet, surrounded by foliage symbolizing abundance and growth, mirroring the symbolism of the female body.
The depiction of Shiva on the left side dvarashakha (vertical band) of the garbhagriha (sanctum sanctorum) in the Kaner-ki-Putli Temple is depicted with four arms. He holds a trishula (trident) and damru (hourglass-shaped drum) in his upper hands. In the lower left hand, he holds a beejapurak (fruit), while his lower right hand is in the varada hasta (boon-granting) gesture. He wears a jatamukuta (a crown of matted hair) adorned with a crescent moon at the centre. Seated at the bottom right is a depiction of Nandi.
Vishnu is positioned at the far left end of the uttaranga (entablature) above the lintel of the garbhagriha (sanctum sanctorum). He is depicted holding a gada (mace), a shankha (conch shell), and a chakra (discus). One of his lower hands is gesturing the varadahasta (boon-giving gesture). He is adorned with a kiritamukuta (a cylindrical crown associated with Vaishnava iconography) and various pieces of jewellery.