Structurally, the sanctuaries of Bhubaneshwar can be settled into three wide styles as rekha, pidha and khakhara. The greater part of the sanctuaries of the initial two requests have two fundamental segments – the sanctum, with an arched curvilinear tower, privately known as the deul, likewise called bada deul (the huge sanctuary) or the rekha deul (sanctuary of which the tower gives the optical impression of one consistent line), which towers over the sanctum having the god picture; and a passage yard or get together lobby called jagamohana, or pidha deul (a sanctuary of which the root is comprised of even stages or pidhas), portrayed by a ventured pyramidal rooftop. The greater sanctuaries may have a few of these patios – more often than not a nata-mandira (move lobby) and bhoga-mandapa (corridor of advertising). A khakhara style is recognized by a barrel extended rooftop, called khakhara- – the neighborhood name of an assortment of pumpkin-watch. Over the khakhara are put kalasas or amlas flanked by lions.
The outside of sanctuaries are plentifully enhanced with formed help extensively delegated – hieratic divinities, people, geometrical, winged creatures and creatures and the flower designs. The iconography incorporates the heavenly pictures, portrayal of planets, dikpalas and their female partners. In excess of 500 sanctuaries that stay in Bhubaneswar, some noteworthy, of the early period (7-ninth century AD) are the Parasuramesvara and Vaital Deul; the center time frame (10-eleventh century), the sanctuary, for example, the Muktesvara, the Rajarani and the Lingaraja; and the later period (12-thirteenth century), the Ananta Vasudeva, the Meghesvara and the Yamesvara, are structurally run of the mill and great. The vast majority of these are dynamic spots of love.