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Morya Gosavi (Moroba), a prominent Ganapatya saint, worshipped at the Morgaon Ganesha temple before shifting to Chinchwad, where he established a new Ganesha temple. The Morgaon temple and other Ganapatya centres near Pune enjoyed royal patronage from the Peshwa rulers of the Maratha Empire during the 18th century. The Peshwas, who worshipped Ganesha as their kuladaivat ("family deity"), donated inland and/or cash and/or made additions to these Ganesha temples.

According to Anne Feldhaus, the Morgaon temple does not pre-date the seventeenth century, when Morya Gosavi popularized it. However, even the dating of Morya Gosavi is disputed and varies from the 13th–14th century to the 17th century. The descendants of Morya Gosavi – who were worshipped as Ganesha incarnate at the Chinchwad temple – often visited the Morgaon temple and controlled the finances and administration of many Ashthavinayak temples. The 17th-century saint Samarth Ramdas composed the popular arati song Sukhakarta Dukhaharta, seeing the Morgaon icon.

Currently, the temple is under the administration of the Chinchwad Devasthan Trust, which operates from Chinchwad. Besides Morgaon, the temple trust controls the Chinchwad temple and the Theur and Siddhatek Ashtavinayak temples.

The temple is surrounded by a tall stone boundary wall with minarets at each of the four corners, suggesting a Muslim influence on the architecture. The temple has four gates, each facing a cardinal direction and with an image of Ganesha, each gate depicting him in the form that he appeared in each of the four ages (yugas). Each of the four Ganesha forms is associated with a Puruṣārtha (the aim of life) and accompanied by two attendants. The image of Ballalvinayaka at the eastern gate, accompanied by god Rama (Vishnu's Avatar) and his consort Sita, symbolises Dharma (righteousness, duty, ethics) and embodies the preserver-god Vishnu. Vignesh at the southern gate, flanked by Ganesha's parents Shiva and Parvati (Uma) symbolises Artha (wealth and fame) and embodies the dissolver – Shiva. Cintamani at the western gate – representing Kama (desire, love and sensual pleasure) – is attended by the love god Kamadeva and his wife Rati and embodies the formless (asat) Brahman. Mahaganapati at the northern gate standing for moksha (salvation), is accompanied by Varaha (Vishnu's boar avatar) and his wife the earth goddess Mahi embodies Sat Brahman.

The main entrance of the temple faces north. The quadrangular courtyard has two Deepmalas – lamp towers with niches to light lamps. A sculpted 6-foot mouse – the vahana (mount) of Ganesha sits in front of the temple. A Nagara-khana – which stores Nagaras (kettle drums) – is situated nearby. A huge Nandi bull sculpture is positioned facing the Lord, just outside the temple gates. This is considered unusual as a Nandi is normally positioned in front of the sanctum sanctorum in Shiva temples. A legend explains this oddity: the Nandi sculpture being transported from a nearby Shiva temple, decided to settle in front of Ganesha and then refused to move. Both the mouse and Nandi are considered guardians of the entrance.

A recently built sabha-mandapa (assembly-hall) has idols of god Vishnu and his consort Lakshmi. It leads to central hall built by the Patwardhan Rulers of Kurundwad. The ceiling of this hall is formed from a single stone. The garbhagriha (sanctum sanctorum) has a central image of Ganesha as Mayureshwar or Moreshwar, facing the North. The Ganesha image is depicted in a seated posture with its trunk turning to the left, four arms and three eyes. He holds a noose (pasha) and elephant goad (ankusha) in his upper hands, while his lower right rests on his knee and the other one holds a modaka (a sweet). The navel and the eyes are embedded with diamonds. A cobra hood raised over Ganesha's head, shelters the Lord. The image is actually smaller than it looks as it is smeared with a thick level of saffron-coloured Sindoor (vermillion), which peels off once every century. It last fell off in 1882, and prior to that in 1788. Ganesha is flanked by idols of his consorts Riddhi and Siddhi sometimes called Siddhi and Buddhi. These idols are made of an alloy of five metals or of brass. The deities are covered with crafted silver and gold. Like all Ashtavinayaka shrines, the central Ganesha image is believed to be svayambhu (self-existent), naturally occurring in the form of an elephant-faced stone. In front of the central image, the vahanas of Ganesha – the mouse and the peacock are placed. To the left outside the garbhagriha is an image of Nagna-Bhairava.

The space around the sabha-mandapa (assembly hall) has 23 different idols depicting various forms of Ganesha. The Ganesha idols include the images of the eight avatars of Ganesha described in Mudgala Purana – Vakratunda, Mahodara, Ekadanta, Vikata, Dhrumavarna, Vighnaraja and Lambodara – positioned in eight corners of the temple. Some of the images are installed by the Yogendra Ashram followers. One more noteworthy Ganesha idol is "Sakshi Vinayaka" who is "a witness" to the prayers offered to Mayureshwara. Traditionally, first "Nagna Bhairava" is prayed then Mayureshwara and then Sakshi Vinayaka. This is the perfect sequence for prayers offered here.

There are other images of Hindu deities around the sabha-mandapa including those of the regional deities Vithoba and Khandoba, personifications of Shukla Chaturthi and Krishna Chaturthi (the 4th lunar day in the bright fortnight and a dark fortnight of a lunar month, both of which are sacred for Ganesha worship) and the Ganapatya saint Morya Gosavi. On the circumambulation path (Pradakshina path), there is a Tarati tree (a thorny shrub) near the Kalpavrushka Mandir. The tree is believed to be the spot where Morya Gosavi underwent penance. There are two sacred trees in the courtyard: Shami and bilva.