The topmost portion of the hero stone slab has a depiction of four figures, three standing on foot and one mounted on a horse. This is a depiction of the ‘hero’ who embarked on an expedition, fought against enemies, and ultimately lost his life on the battleground. The erection of the hero stones is a tribute to honour his heroic deeds and sacrifice. He is also accompanied by some other figures, but the vermilion and oil make them difficult to identify. The three figures standing in front of the hero may represent celestial damsels who are shown bowing down to him. However, due to the presence of vermilion and oil on the stone, discerning their identities is challenging.
Twelve stone slab fragments of hero stones and sculptures are placed on a low pedestal. People worship the stones of the brave souls and offer grains and sweets, after smearing them with vermilion. The stone fragments are often rubbed with oil, which has seeped into the incisions of the inscriptions. Due to continuous worship, the intricate details of the slabs are lost.
The three-faced Brahma wears a jatamukuta (crown of matted hair) and carries a shruka (sacrificial ladle) and putaka (water vessel) in the upper arms, along with a kamandalu (water pot) and akshamala (rosary) in the lower arms.
Within the enclosure wall, there is a depiction of Chamunda, portrayed with multiple arms. Although the image has faded over time, some characteristics are still discernible. Chamunda is depicted holding a sarpa (snake) in her upper arms, a khatvanga (staff) in one hand, and a severed human head in another. Additionally, a human figure is shown to her left, attending to her.
In addition to the main deities and pantheon, several sculptures of dikpalas (guardians of directions) are also present. One of these dikpalas is Kubera, with two sculptures visible on the enclosure wall. Both depictions show Kubera crowned, with four arms and standing. He holds a money bag in his upper arms, while his lower right hand is in the varada hasta (boon-giving gesture) in both sculptures. In his other lower arm, he carries a kamandalu (water pot) in one sculpture and a bowl-like container in another. The only distinction between the two sculptures is that one portrays a mature male deity with a beard and moustache, while the other depicts a youthful deity with a slim, toned body.
The varying sizes and stylistic differences in these sculptures, added on the walls of the Mandakini Kund, further suggest they were not originally part of the kund.
Small Shiva lingas (aniconic representation of Shiva) are carved on the stairs of the Kund. This suggests that the Kund served not only as a place for ritual bathing and cleansing but also as a significant location for offering prayers.
Small pavilions positioned at the corners of the Kund house Shiva lingas (aniconic representation of Shiva). The architecture of this structure reflects the style of a later period.
Adjacent to the inner stairways, Brahmani is depicted with three faces, seated on her pedestal. While her frontal face has sustained damage, the other two faces remain well-preserved. The right face displays a gentle smile. In her upper left hand, she holds a putaka (water vessel), while her upper right hand, although broken, likely once held a shruka (sacrificial ladle). The lower left hand grasps a kamandalu (water pot), and the lower right hand is extended in varada hasta (boon-giving gesture). Adorned with a broad necklace and various other ornaments, Brahmani is accompanied by her vahana (mount), which is visible at the bottom right.