The inscription dated 1174 CE (VS 1231) commences with the words Deva shri Gokarllanaghvasi, reaffirming the deity’s name as Gokarna Deva. It is inscribed on a pillar within the mahamandapa (pillared hall) of the temple, alongside other informative inscriptions.
A heavily bejewelled royal figure holding a garland is depicted on one of the pillars of the mahamandapa (pillared hall). While one might speculate that this figure could be representing the patron king, Vigraharaja IV, there's no conclusive evidence to support this theory.
Lakulisa is depicted two-armed and in padmasana (lotus pose) with his hands forming the dhyanmudra (the hand seal gesture for mediation), carrying a lakuta (club), in his left hand and a fruit in his right hand.
A heavily adorned royal figure, depicted in the tribhanga pose, exhibits damaged hands. Whether this represents the patron, King Vigraharaja IV, remains a matter of pure speculation.
The jamb of the doorway is carved with sculptures of Ganga and Yamuna, along with a Shaiva dvarapala (door guardian). The lintel of the sanctum doorway features a two-armed depiction of Lakulisa seated in padmasana (lotus pedestal pose) in dhyana mudra (meditative hand gesture), carrying a lakuta (club) in his left hand and fruit in his right hand, inside a niche on the lalatabimba (lintel). Flanking Lakulisa, there are depictions of a four-armed Brahma and Vishnu on the right and the left hand of the lintel, respectively.
The lintel of the sanctum-doorway features a depiction of Lakulisa in padmasana (lotus pose) with two arms, displaying dhyanmudra (the hand seal gesture for mediation). In his left hand, he holds a lakuta (club), while his right-hand grasps a fruit, as per his standard iconography. The image is housed inside a niche on the lalatabimba (lintel). On either side of the lintel, there are depictions of four-armed Brahma on the left and four-armed Vishnu on the right. This substitution of Shiva’s image with Lakulisa at the lintel niches of the sanctum doorway was once a common feature of the Pashupata tradition.
The ceiling of the mahamandapa (pillared hall) is supported by eight elaborately carved tall pillars. Each pillar begins with a square base, transitioning into a shaft that is square in the lower portion, octagonal in the middle portion, and circular in the upper portion. Above these sections are architectural mouldings, a shaft that supports the capital, and carved bharvahakas (mythical flying load-bearing figures).
Inside the mahamandapa (pillared hall), in its northeastern corner, rests a black Shiva linga (aniconic representation of Shiva) on a yonipatta (womb-shaped base slab) dating from a later period. A loose sculpture of a seated Nandi is also kept inside the mahamandapa, near the antarala (vestibule or antechamber), and features a prominent hump.
The mahamandapa (pillared hall) features lateral protrusions on either side providing asanapatta and kakshasana (elevated sitting area or seat backs), above which are five dwarf pillars. It is connected to the ardhamandapa (partially closed hall), which also has dwarf pillars. The mouldings of the mahamandapa and ardhamandapa differ from those of the sanctum.