The Eastern Group of temples are situated just a ten-minute drive, or a 30 minute walk from the western group of temples. They are briefly described below, as they appear, in clock-wise order.

Statue of Hanuman: On the way to the Jain temples is a recently built, whitewashed shrine that shelter one of the earliest inscribed images of Hanuman in India. This 2.5 m. (8.2 ft.) high image of the monkey god, which is still worshipped today, is coated with red lead. It has a short dedicatory inscription dated AD 922.

Brahma: This temple is situated in a picturesque location, on the banks of the Khajursagar tank. It presently enshrines a four-faced Shiva-linga, because of which the temple was wrongly attributed to Brahma. But the temple was originally dedicated to Vishnu, for there is an image of Vishnu in the centre of its lintel. The temple is based on a simple plan, with a body of granite and a pyramidal spire made of sandstone. It does not have the usual sculptural adornment on its walls as do the other Khajuraho temples, but it has figures of the river goddesses Ganga and Yamuna on either side of the door. The temple has been dated to around AD 925.

The Vishnu Temples: Vamana and Javari: The Vamana and the Javari temples are situated in the middle of a field. The Vamana, built between AD 1050 and 1075, enshrines an icon of the Dwarf incarnation of Vishnu. This is a significant temple as there are not many temples in India that are dedicated to this incarnation of Vishnu. Khajuraho, however, was a major centre for the worship of Vamana, proved by the recent excavation of a brick complex which has yielded exquisite statues of Vamana.

The name `Javari`, given to the adjacent Vishnu shrine, is a local variation that derives from the `javara` (millet) grown in the surrounding fields. This small temple was constructed between AD 1075 and 1100. It has an ornate torana (gateway). Both these Vishnu temples have two bands of sculptures, with lovely apsaras and divinities on their walls. Incarnations of Vishnu are placed in cardinal niches of the temples.

The Jain Temples: A group of Jain temples, protected within a modern compound wall, is situated to the southeast of Khajuraho village. A Jain Museum has been recently built near the entrance.

Parshvanatha: This is the largest of the Jain temples. The temple was originally dedicated to Adinatha, the first Tirthankara, but the present image of Parshvanatha was installed in 1860, when some renovation work was undertaken. This site has beautiful figure sculptures on its exterior wall. It is a sandhara temple with an inner ambulatory and a simple ground plan. Unlike other Khajuraho temples, this temple has no balconied openings but only perforated windows. The temple was built between AD 950 and 970, in the time of King Dhangadeva. It has an inscription mentioning a certain Pahila,who was respected by Dhangadeva. Many fascinating figures of apsaras are found on the exterior wall of this temple. They are caught in the act of wearing an anklet, applying eye make-up, and writing a letter, among others. The temple has a rich variety of vyalas with faces of parrots, lions, elephants, and other creatures. Lively flying figures animate the upper zone of the wall.

It is still unclear why this Jain temple contains images of Krishna, Rama, Balarama, Vishnu, and Shiva on its exterior wall. The gatekeepers on the doorway represent the Jain Indra and Upendra, and are not to be misunderstood as figures of Vishnu. The Jain goddesses are seen in the niches of the juncture wall. A sculpture of the Parents of Jina is placed in the mahamandapa. The door lintel of the sanctum has figures of the Jinas, while that of the main hall contains the Yakshi Chakreshvari, the guardian Yakshi of Adinatha.

Adinath Temple: This temple, with only its sanctum and vestibule still remaining, is situated to the north of the Parshvanatha shrine. It is a single spire temple and the crisp decoration of chaitya-arch designs on the spire creates an interesting light-and-shade effect. On the walls of the temple, there are beautiful apsaras in classical dance postures. They are decked with ornaments in their hair, ears, arms, and waist. There are numerous Jain Yakshis, namely, Padmavati, Chakreshvari, Ambika, Manasi, and others in the niches of the walls. The door lintel bears the sixteen auspicious symbols that Jina`s mother dreamt of at the time of conception.

Shantinatha Temple Complex: This is a principal site of Jain worship at Khajuraho. The temple complex, with several small shrines, consists of components of older temples and sculptures from 1027 and earlier. These were built into a composite structure about a hundred years ago. The main sanctuary houses a 4.3 m. (14 ft.) polished icon of a standing Shantinatha bearing a dedicatory inscription of AD 1027. An interesting twelfth century sculpture of a dancing Kshetrapala is present at the entrance to the sanctuary. There is also a marvelous sculpture of a Yaksha couple on the right as one enters the complex. It can be dated to the early tenth century, but it has been placed at this site only within the last 80 years.

Ghantai: A lane in the Southern part of the village will lead one to Ghantai. This tenth century Jain monument is known by its local name because of the `Ghantai` (bell) motifs on its pillars. The surrounding area is rich in mounds and contains remains of ancient structures. Its ground plan is similar to that of the Parshvanatha temple, but its walls have collapsed, and only the pillars of its porch and hall have survived along with an ornate ceiling, lintel, and doorway. The gatekeepers and river goddesses wear rich ornaments.

There was also an inscribed Buddha image discovered (now in the Museum) near the Ghantai and therefore took this for a Buddhist shrine. Later, however, he excavated numerous Jina images in and around this structure and concluded that it was a Jain shrine. Its dedication to the Jain Digambara faith can further be attested by the carving of the sixteen auspicious symbols of the dream of the Jina`s mother on the upper lintel. The centre of the main lintel represents the Jain goddess Chakreshvari riding a Garuda, which suggests that the shrine was dedicated to Adinatha.