The front view of the Mahakal Temple shows that the temple can be reached from the west. It has a small mukhamandapa (front porch) with a flat roof. The entrance to the mukhamandapa is adorned by sculptures of Ganesha and Bhairava on either side.
The mandapa (pillared hall) of the Mahakal Temple is a square, enclosed hall with simple stone walls, featuring pairs of pillars at the cardinal points and pilasters at the corners. In the center lies a platform with a Nandi statue. Adjacent to this, on the right-hand side, there is a small underground water passage. Above this passage, a raised platform can be accessed via a flight of steps. Notably, there is jali (lattice) work adorning this side of the mandapa.
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.