The adhisthana has depictions of various Hindu gods and goddesses framed within elaborately carved panels. This panel depicts Lord Vishnu seated on his mount, Garuda. Lord Vishnu (Aniruddha) is depicted as chaturbahu (with four hands). In his rear right hand, he is carrying the gada (mace), named Kaumodaki, and in his rear left hand, the chakra (discus) named Sudarshana, while the front two hands are broken. A pair of vidhyadharas (knowledge bearers) are seen flying on the top corners, showering floral garlands. Two male attendants (seated) and two female attendants (standing) are flanking Vishnu on either side. The faces, feet, and hands of the figures are broken and their attributes are not clear.
The adhisthana has depictions of various Hindu gods and goddesses framed within elaborately carved panels. This panel has a central male figure holding a hala (plough) and large hooded nagas (serpents). The panel has a central male figure seated in the lalitasana posture on a circular throne. The figure has four arms and is holding a hala (plough) in his upper left hand. Hala is associated with Samkarshana, more popularly known as Balarama, the brother of Sri Krishna. Balarama is considered an avatar of Sesha, the coiled serpent mount on which Lord Vishnu lies. This might explain the presence of hooded nagas appearing over the attendants. Balarama’s lower left-hand rests on the waist of a female figure, likely his consort Revati. Two female figures are flanking the couple, likely attendants. The female figure on the left has a watering pot in her hand. The faces, feet, and hands of the figures are broken and their attributes are not clear.
The adhisthana has depictions of various Hindu gods and goddesses framed within elaborately carved panels. This panel depicts Pradyumna. While Meister identifies the sculpture as Varuna, the God of oceans and the dikpala of the west direction, Packert-Atherton identifies him as Pradyumna, one of the Vrishni cult deities of the Pancharatra sect. Pradyumna is seated in the lalitasana posture on his mount, the mythical sea creature called makara. He holds a bow in his left hand and is surrounded by four female attendants. Two attendants in the foreground are seated on circular seats and two in the background are standing. The seated lady on the left is holding an arrow. The seated lady on the right has long braided hair. The faces, feet, and hands of the figures are broken and their attributes are not clear.
A small shrine, possibly a newer construction, is placed off-centred to the right facing the garbhagriha. Further steps lead to the third level, on a projected platform. Pieces from the temple have been repurposed in this shrine. The structure has arched openings on the west, east, and north sides with a rectangular entrance inside an arched niche (seen here) on the south side.
Couples invoking shringara rasa (associated with romance, love and attractiveness between lovers) are framed in panels with pillars and tiered shikhara with gavaksha (horseshoe) motifs. The central figures are wearing heavy jewellery, elaborate headgear, and garments, indicating they are a royal couple. A central male figure is seated in the lalitasana pose on a raised seat, looking towards the central female figure seated on his left thigh, who is playing a stringed musical instrument. The female figure is also in the lalitasana pose and her right foot is resting on a footrest. Her body is slightly raised towards her left compared to the man. Hence, she is looking down towards the man. Below her left leg is a figure of a male attendant. The central male figure is forcefully pulling a female attendant (holding a hand fan) towards him with his right hand. Behind the fan-holding female is a figure (face missing) wielding a sword.
A male figure surrounded by dancers and musicians is framed in panels with pillars and tiered shikhara with gavaksha (horseshoe) motifs. Their faces are defaced. The male figure is wearing a necklace with a pendant and other heavy jewellery. He sports an elaborate coiffure tied with a band in front, indicating he may be a royal figure. A central male figure is seated in the lalitasana pose on a circular raised seat, in the company of musicians and dancers. Two female dancers are balancing themselves on big drums on either side of the male figure. Small figures of musicians are holding the base of the drums. The one on the left is playing the flute. Four small figures appear at the top, playing cymbals, two on either side of the male figure. The cymbal players are suspended from trees in the background, very close to the female dancers.
Couples invoking shringara rasa (associated with romance, love and attractiveness between lovers) are framed in panels with pillars and tiered shikhara with gavaksha (horseshoe) motifs. The central figures are wearing heavy jewellery, elaborate headgear, and garments, indicating they are a royal couple. The central male figure is seated on a raised circular seat in the lalitasana pose, firing an arrow from a bow. Standing on his left are two female figures (faces defaced), looking towards him. The female on his immediate left is holding a flower in her right hand. The female to his far left is holding a floral scroll. The female figure on his right is damaged. A bunch of mangoes hang above them. Mangoes are symbols of kama or sexual desire. Therefore, it could possibly be a depiction of Kamadeva (Hindu God of erotic love, pleasure, and desire) and the females may be apsaras (celestial nymphs) or his consort, Goddess Rati.
A small shrine, possibly a newer construction, is placed off-centred to the right facing the garbhagriha. Further steps lead to the third level, on a projected platform. Pieces from the temple have been repurposed in this shrine. Inside view of the small mandapa in front of the mahamandapa. The structure has arched openings on the west, east, and north (seen here) sides with a rectangular entrance inside an arched niche on the south side. A Shiva lingam made in black stone is installed inside with a Nandi figure next to it. An earthen pot is installed on a tripod which drips water over the Shiva lingam.
Couples invoking shringara rasa (associated with romance, love, and attractiveness between lovers) are framed in panels with pillars and tiered shikhara with gavaksha (horseshoe) motifs. The face of the female figure is missing and the face of the male figure is defaced. They are wearing heavy jewellery, elaborate headgear, and garments, indicating they are a royal couple. The central male figure and female figures are enjoying a musical concert in a grove. They are seated on circular raised seats, and the male is seated in the lalitasana pose. The female figure is leaning towards the male and playing a stringed musical instrument (likely a veena). They are surrounded by four smaller figures. A male soldier is holding a sword and shield (on the left). One musician is playing the flute (bottom), sitting between the seats. A small female attendant (top right) is whispering in the ear of the central female. Mangoes are hanging from the tree branches.
Debris from the original temple was salvaged when the current temple was reconstructed in the 1940s. These have been assembled in parts to form the jagati (raised platform). Different coloured stones are assembled here, some in pink sandstone and the rest in grey sandstone. However, it is not known where they were located in the original temple or if they came from multiple structures. The pink sandstone has floral designs with Stupa (dome-shaped memorials, made on the holy relics of the Buddha) motifs. The grey sandstone has the padma (lotus), the purna ghata (overflowing pot of prosperity) and the kalpa lata (creeper) motifs. The God of fire, Agni, is visible in the background (top), placed in the southeast corner of the garbhagriha as a dikpala (guardian of directions) of the southeast direction.