Pandare, a quaint village on the Nira-Baramati Road, is situated nine km from Baramati City and 102 km from the bustling Pune City. The village boasts an array of temples and notable stone quarries, lending it a distinctive character. The stone extracted from these quarries doesn't just remain local; it's transported and used beyond the confines of the village. Locals often recount that the stone from Pandare has graced temples in Malegaon, Korhale Budruk, and other neighboring areas. Among the village's spiritual landmarks, the Ādaleśvara temple dedicated to Śiva stands out. Located just off the Baramati-Nira road, on the village's periphery, this temple has a traditional architectural layout. It comprises the nandīmaṇḍapa, guḍhamaṇḍapa, antarāla, and garbhagṛha. 

A ground plan of the Ādaleśvara temple.

Nandīmaṇḍapa: Positioned on a raised plinth, the nandīmaṇḍapa stands proudly in front of the Ādaleśvara temple. With its distinct appearance, it seems to be older compared to the current gūḍhamaṇḍapa. At its center sits the Nandī, surrounded by four pillars, each located on one side. Interestingly, the Nandī wasn't always at this elevation; it used to be positioned lower than its current spot. The nandīmaṇḍapa was once adorned with kakṣāsanas, although they are now in a state of disrepair. The pillars of the maṇḍapa are not left bare; intricate sculptures have been carved into them, adding to its grandeur. Unique features of the nandīmaṇḍapa are the carved circles. Historically, these were used for musical purposes: bhajans (devotional songs) were performed, with the circles tapped rhythmically to provide a beat. The entire structure measures 392 cm in length and 392 cm in width, offering a sense of symmetry and balance.

Nandīmaṇḍapa

Gūḍhamaṇḍapa:  Entering the gūḍhamaṇḍapa, one can immediately notice the restored door. Projecting niches have been crafted onto both walls flanking the entrance, adding an element of depth and architectural detail. The inner sanctum of the gūḍhamaṇḍapa is dominated by four stately pillars and 12 pilasters, but they are simple and devoid of any carvings. This sparse design contrasts with the presence of four empty devakoṣhṭhas or niches meant for deities, which currently stand vacant within the maṇḍapa. The gūḍhamaṇḍapa itself has a predominantly square configuration, with dimensions of 570 cm by 575 cm. Its pillars, rising to a height of 216 cm, lend an imposing aura to the space.

Antarāḷa: Transitioning to the antarāḷa or the intermediate chamber of the temple, one observes a more compact dimension of 170 cm in length and 210 cm in width. Four pilasters are strategically placed at each corner of the antarāḷa. Unlike the maṇḍapa, the antarāḷa lacks devakoṣhṭhas and exhibits a straightforward roof.

Gūḍhamaṇḍapa

Garbhagṛha: The entrance to the garbhagṛha is simple and there are neither carvings nor śākhās. The lalāṭabimba is empty. Garbhagṛha is square in shape and its size is 200 X 200 cm. The śivalinga is present in the center. There are four pilasters in four corners and a simple vitāna above. The entire exterior of the temple is flat. It has neither decoration nor devakoṣhṭhas.

Exterior: The śikhara of the temple is modern. No architectural remains are visible above the sabhāmaṇḍapa. There is no evidence that the temple had a fencing wall; but like other temples, this temple should have a fencing earlier.

Images inside the temple: The gūḍhamaṇḍapa has a beautiful image of Gaṇeśa, a Nāga, and a modern stone sculpture of Gorakṣanātha.The sculpture of Gorakṣanātha was carved around 1960 by a Nāthpanthī sādhū. The original monastery of this ascetic is located at Sinnar in the district of Nasik.

Gorakṣanātha

Images outside the temples: There is no sculpture on the temple's exterior. In the nandīmanḍapa, there are sculptures such as a prasūtā (a woman delivering a baby), a person holding two birds in hands, possibly a Kāliyā Mardana scene, a dancer, a musician, a battle scene, kīrtīmukha, elephant, jewels and some human figures can be seen on the central parts of the ardhastambhas or vāmanastambhas.

A prasūtā (a woman delivering a baby).

Loose images: On the south side of the Ādaleśvar temple, several loose images have been placed. Local villagers recount that these images were discovered approximately 30-35 years ago during the desilting of a well located on the opposite side of the Nira-Baramati road, which runs adjacent to the temple. This well currently serves as the primary water source for the village. Close to this well lies an image of Gaṇeśa. It's highly plausible that these sculptures once belonged to a temple.

Among the discovered pieces are depictions of Umā-Maheśvara in āliṅgana mūrtī form, Sūrya, Keśava, Cāmunḍā, Surasundarī, śivalinga, Hanumāna, as well as some memorial stones and a particular stone dedicated to the saint, Senā Mahārāja. These sculptures are intricately detailed, showcasing adornments like kuṇḍalas, hāra, adhovastra, valaya, nupur, and yajñopavita. Nearby, there's also another minor structure housing an image of Hanumāna. Two virgaḷas are also seen on the temple premises. One of them has a serpent carved on the backside. Villagers inform that it is carved so women could worship it on Nāgapañcamī. An old image of Nandī is visible nearby.

Some loose images have been kept on the south side of the Ādaleśvar temple.

Umā-Maheśvara āliṅgana mūrtī

Inscriptions: Three inscriptions are carved on various localities near the Ādaleśvara temple. They are in Devānāgari script and Marathi language.

Inscription no. 1. A stone block is on the south of the temple. The letters ‘Sant Senā Mahārāja’ are engraved on them. He must be a local saint of modern times. A temple named after him is near the Ādaleśvara temple.

Inscription no. 2. This inscription is on a samādhī to the south of the Ādaleśvara temple. This samādhī is of a woman and she is known as ‘Munjabai.’ She used to live with a money-lender named Unde (Brahmin). The samādhī is beautiful and has an inscription on its upper part. This inscription is dated around Shaka era of 1812. It has three lines.

First line: Purvāśramī Tukārāma (?) Rāvajī Unde Ku.
Second line: He mi. a shvi (dhi). Bhādr. Śu. 8 (?) ṣāḍha (?) Ro
Third line: Samādhista jhā. 1812

Inscription no. 3: An inscription is located on a dome near the police station, directly in front of the Ādaleśvara temple. The dome features an entrance, and on its right wall, this inscription is engraved in Devanāgarī script using the Marathi language. It's etched onto a stele embedded within the wall. The stele, on which the inscription rests, measures 36 cm in height and 51 cm in width. The inscription, which is comprised of seven lines, remains clear and legible. It states that the dome belongs to Janrao. Interestingly, the inscription is dated to Śaka 1696, equivalent to 1774 CE.

Reading:
Line 1: Śrīsīdheśvara caraṇī māhā
Line 2: Dajī tyācā putra gīrajojī tyā
Line 3: Cā putra jānarāo pātīla ja
Line 4: Gathāpa mauje paṇadare prā
Line 5: Supe śake 1696 Jayanāma
Line 6: Saṃvatsare cetra sudha pāḍavā
Line 7: Jānarāyācā gumaṭha āse

Translation: Janrao Patil-Jagatap, son of Girajoji, who is the son of Mahadaji, is a resident of Pandare. This dome of Janrao was built in the year 1774. Earlier this area was a part of Supe province.

An inscription on the dome.

Other shrines in the vicinity:  Near the Ādaleśvara temple, several other structures can be found. These include Munjōbā, the samādhī (mausoleum) of a woman, the tomb of Janrao Patil, another decaying samādhī, the Geetabai temple, and the Ektāri (Daśanāmī) Bhajanī Manḍaḷa.

Munjōbā, located south of the temple, is a samādhī of a local women and is notorious for being haunted. Local legend claims that a spirit prevents anyone from entering. The other shirne is the  tomb of Janrao Patil which is now venerated as a Śiva temple, with a Nandī statue placed in front. Further south from Janrao Patil's tomb lies another. Over time, a tree has enveloped it, leaving the tomb in ruins, though a brick dome remains. The Geetabai temple is a more recent addition. Local tales about Geetabai, the temple's namesake, are abundant. She is remembered for her peculiar behavior and her ability to bless villagers. Many believed in her prophetic abilities, and several villagers who had met her still reside in the area. Following her passing, she was interred near the Ādaleśvara temple and the local police station. Later, an individual named Naik erected the Geetabai temple over her burial site. According to the locals, these events transpired within the last 30-40 years.

Concluding remark: Based on the temple's architectural style, the simplistic design of the pillars in the gūḍhamaṇḍapa, the entrance to the garbhagṛiha, the ornately carved pillars situated outside the temple, and the external placement of various images and sculptures, it's evident that this temple has undergone restoration. The Nandīmaṇḍapa appears to predate the gūḍhamaṇḍapa. Overall, the original temple likely dates back to the 14th-15th century CE, while the gūḍhamaṇḍapa and accompanying structures were probably constructed in the 15th-16th century CE. Notably, the temple remains in commendable condition.