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RAJAPRAŚNIYA SUTRA (RAYAPASENAIYA SUYA)
the monk retorts that he is even simpler than some people who wanted to make a fire and chopped up the fire-sticks (Winternitz, History of Indian Literature, Vol. II, pp. 455-6). Dr. Barua in his Pre-Buddhistic Indian Philosophy (p. 295) has made this point clear by saying that it is not possible to separate the soul from the body, pointing out that this is the soul and that is the body. It is possible in the case of a sword and its scabbard.
77
According to Winternitz the Sanskrit translation of the title Rajapraśniya is probably erroneous. Presumably the work originally treated of king Prasenajit of Kosala in whose place Paësi was inserted. Winternitz evidently bases his contention on the supposition that the title of the upanga, Rayapasenaijja, as given in some of the angus, is derived from Raja Pasenaji (Pāli, Pasenadi; Barhut, Pasenaji). But it is difficult to derive grammatically Pasenaijja from Pasenaji. Had it been derived from Pasenaji, the title would have been simply Pasenajja instead of Pasenaijja. The Pali dialogue definitely proves that the philosophical discussion took place between a thera and the ruler of Setavya, and king Pasenadi is kept altogether out of the picture, although Payasi happened to be a chieftain under him.
