By the time Buddhism spread in Western India, it was already divided into different schools. Epigraphs of early centuries reveal that Bhadrayaniya, Dharmottariya, Mahasamghika Caitiya/ Caitika and Aparasaila sects were flourishing in Western India. Though the influence of different schools of Buddhism can be seen in inscriptional evidences it will be difficult to say that a certain area had an influence of a particular school or a particular school influenced the architecture of the cave. Dr. Nagaraju has raised this issue that differences in ideological values and religious practices could have demanded different varieties of architectural forms. (Nagaraju, Buddhist Architecture of Western India, 1981, p. 35). He has tried to recognize the possibility of development of sectarian architecture. Contemporary Epigraphical evidences in the different Buddhist Caves show that different sects flourished in different areas of the Deccan. Caitiya/Caitika School is mentioned at the Junnar Caves and also in Amaravati (Konow & Venkayya, 1909-1910, pp. 143,147,148) and Nasik Cave (Konow & Venkayya, 1909-1910). In this paper, I intend to study if the school of Caitiya/Caitika which is mentioned in inscriptions at Rock-cut caves of Junnar in the Pune district of Maharashtra state, India really existed at that particular place on the basis of other archaeological evidences found at this place during that particular period and the possibility of influence of philosophy on architecture.