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A History of Indian Philosophy, Volume 1 by Surendranath Dasgupta
page 81 of 817 (09%)
includes Pras'na, Maitrâya@nî and Mân@dûkya. The rest of the Upani@sads
he includes in the fourth period.]

40

writes in the preface to his _Welt als Wille und Vorstellung_
[Footnote ref 1], "And if, indeed, in addition to this he is a partaker
of the benefit conferred by the Vedas, the access to which, opened to
us through the Upanishads, is in my eyes the greatest advantage which
this still young century enjoys over previous ones, because I believe
that the influence of the Sanskrit literature will penetrate not less
deeply than did the revival of Greek literature in the fifteenth
century: if, I say, the reader has also already received and
assimilated the sacred, primitive Indian wisdom, then is he best
of all prepared to hear what I have to say to him....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." Again, "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....In the whole
world there is no study, except that of the originals, so beneficial
and so elevating as that of the Oupanikhat. It has been the solace
of my life, it will be the solace of my death! [Footnote ref 2]" Through
Schopenhauer the study of the Upani@sads attracted much attention in
Germany and with the growth of a general interest in the study
of Sanskrit, they found their way into other parts of Europe as
well.
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