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. Unlike in other parts of the temple, the faces are not damaged and they wear heavy jewellery, elaborate headgear, and garments, indicating they belong to royalty or a high social class. The central male figure is seated in the lalitasana pose on a raised circular seat. The central female figure is seated on his left thigh, looking towards the man. Both rest their right feet on blooming lotus flowers. The man is embracing the woman, placing his left hand over her left shoulder. The woman reciprocates his gesture by placing her right hand over his right shoulder. The man is caressing the woman’s right breast with his right hand. Chauri dharini (fly whisk bearers) flank the couple.
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). However, it is not known where they were located in the original temple. The base has an ardha padma (half lotus) surrounded by geometric patterns. The panel in the middle has an ornate bird, probably a mayura (peacock), bordered by a creeping vine motif. The next two levels are mouldings depicting floral and vine patterns.
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). However, it is not known where they were located in the original temple. Bas relief of a peacock picking the food from the ground. A ring is placed on the neck of the bird.
Debris from the original temple was salvaged when the current temple was reconstructed in the 1940s. These are assembled to form the jagati (raised platform), hence they are not in their original position. This fragment, for example, known as sukanasa (or sukanasi), was part of the shikhara, located above the entrance to the garbhagriha or inner shrine. The sukanasa (or sukanasi) is usually featured above the entrance to the garbhagriha or inner shrine and often contains the figure of the presiding deity to which the temple is dedicated (missing in this sukanasa). The corners of the arch have inverted conch motifs. The top of the arch has an elaborate kalapavriksha (tree of life) motif.
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. Unlike other sections of the temple, the faces of these couples are not damaged and they are wearing heavy jewellery, elaborate headgear, and garments, indicating their royal lineage. The central male figure is seated in the lalitasana pose on a raised seat. The central female figure is seated on his left thigh, looking towards the man with her head turned. The man is admiring the beauty of the woman, placing his left hand on her coiffure and inspecting her face with his left hand (missing). Chauri dharini (fly whisk bearers) stand on either side of the couple, looking towards them. A small female figure features at the right bottom and is likely an attendant or servant.
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. Unlike other sections of the temple, the faces of the couples are not damaged and they are wearing heavy jewellery, elaborate hairstyle, and garments, indicating their royal lineage. The central male figure is seated in the lalitasana pose on a raised seat. The central female figure is seated on his thigh, looking towards the man with her head turned. Both rest their right feet on blooming lotus flowers. The man is holding a flower in his right hand while the woman gently rests her right hand on his left foot. Trees in the background suggest they are in a grove. The couple is surrounded by four male and female attendants. The female attendant in the top right is larger and is holding a sword in her right hand, indicating she is a warrior.
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. Unlike in other parts of the temple, the faces of the couples are not damaged and they are wearing heavy jewellery, elaborate headgear, and garments, indicating they belong to royalty. The central male figure is seated in the lalitasana pose on a raised seat. The central female figure is seated on his left thigh, looking towards the man with her head turned. The man is admiring the beauty of the woman, placing his left hand on her coiffure and inspecting her face with his left hand (missing). Chauri dharini (fly whisk bearers) stand on either side of the couple, looking towards them. A small female figure features at the right bottom, likely an attendant or servant.
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). This vertical fragment is topped with a broken amalaka (notched disc). However, it is not known where they were located in the original temple. A broken section of the block features two pillars divided vertically in three sections. The kalpa lata (creeper) motif features at the base, the purna kalasha (pot of prosperity) in the central part. The top part is damaged and blooming lotuses separate the three parts. In the central part, a flowing kalpavrisksha (tree of life) motif is carved in great detail.
A mutilated Jain statue in the Jain Temple remains at Arthuna. There are smaller inscriptions containing one or two lines found on the pedestal of Jain statues near the Jain Temple remains. These records have not surfaced in previous studies.
Inscriptions on the pedestal of a Jain statue in the Jain Temple remains at Arthuna. A cursory glance at the orthography and script of the inscriptions indicates that they belong to the sixteenth century, probably recording the consecration of these statues.