Abstract
This chapter reflects on the Indic aspects of Schopenhauer’s philosophy, deeply rooted in the Upanishads. The first section emphasizes the quintessence of Reality conceived in the Upanishads that inspired Schopenhauer. The second section reflects on why Schopenhauer preferred Vedantic idealism over German idealism. The third section highlights that Schopenhauer’s fascination with the Upanishads exposes to the world the enlightenment of Eastern minds that greatly influenced Western thought. The chapter ends with a note that Schopenhauer’s philosophy has “bridged” ancient India and modern Europe.
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Notes
- 1.
“He who is the cause of all and who enables all things to function according to their nature, who brings to maturity all that can be ripened; who, being non-dual, rules over the whole universe and engages the gunas in their respective functions—He is concealed in the Upanishads, the secret part of the Vedas”. See Śvetāśvatara Upanishad (5.5-6).
- 2.
“There is One who is the eternal Reality among non-eternal objects, the one truly conscious Entity among conscious objects and who, though non-dual, fulfils the desires of many. Eternal peace belongs to the wise, who perceive Him within themselves-not to others” Katha Upanishad (2.13).
- 3.
Some may question with some reasons the philosophical basis of Brahman as the ultimate metaphysical truth. My response to them then would be the distinction I make between a metaphysical truth and an epistemological (propositional in some sense) truth. A metaphysical truth is the truth about an existent entity irrespective of its form, whereas an epistemological truth is some sort of a logically constructed truth that may or may not be truth about an existent entity. In the Upanishads, Brahman seems to be the ultimate metaphysical truth and the only locus of the world. This is, the epistemological truth is dependent on the ultimate metaphysical truth. The four major dictums (mahavakyas) belonging to the four Vedas explicate the nature of Brahman: Prajnanam Brahma—Consciousness is Brahman (Rig Veda, AU 5); AhamBrahmasi—I am Brahman (Yajur Veda, BU 1.4.20); Tat Tvamasi—That thou art (Sama Veda, CU 6.10.3); and Ayamatma Brahma—The Self is Brahman (Atharva Veda, MU 2).
- 4.
Brahmsatyamjaganmithyetyevamrupovinishchayah I SoayamnityanityavastuvivekahsamudahritahII Vivekachudamani, 20.
- 5.
Brahmsatyamjaganmithyajivobrahmaiyahnaparah. Vivekachudamani.
- 6.
“I might express the opinion that each one of the individual and disconnected aphorisms which make up the Upanishads may be deduced as a consequence from the thought I am going to impart, though the converse, that my thought is to be found in the Upanishads, is by no means the case”. See Schopenhauer vol. 1 (Preface to the first edition), xiv.
- 7.
“The direct exposition we find in the Vedas, the fruit of the highest human knowledge and wisdom, the kernel of which has at last reached us in the Upanishads as the greatest gift of this century” (Schopenhauer vol. 1, S. 458).
- 8.
“How entirely does the Oupnekhat breathe throughout the holy spirit of the Vedas! How is everyone who by a diligent study of its Persian Latin has become familiar with that incomparable book, stirred by that spirit to the very depth of his soul! How does every line display its firm, definite, and throughout harmonious meaning! From every sentence deep, original, and sublime thoughts arise, and the whole is pervaded by a high and holy and earnest spirit. Indian air surrounds us, and original thoughts of kindred spirits… In the whole world there is no study, except that of the originals, so beneficial and so elevating as that of the Oupnekhat. It has been the solace of my life, it will be the solace of my death!” (Schopenhauer 1962 § 184, S. 436–437).
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Pathak, K.M. (2017). The Quintessence of the Upanishadic Wisdom and the Solace of Schopenhauer’s Life. In: Barua, A. (eds) Schopenhauer on Self, World and Morality. Springer, Singapore. https://doi.org/10.1007/978-981-10-5954-4_6
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