German Romanticism and its enthusiasm about India produced significant research, translations, and comparative analyses of ancient Indian literary, religious, and philosophical texts. Among the German philosophers, who interpreted and commented upon this material, this dissertation investigates G. W. F. Hegel’s and Arthur Schopenhauer’s interpretation and structuring of Hindu religion and philosophy. The analysis of their interpretations reveals that Hegel and Schopenhauer imposed a threefold conceptual structure, within which they approached, interpreted, and presented Hindu religion and philosophy. Hegel and Schopenhauer identified and isolated three aspects as fundamental and defining concepts of Hindu religion and philosophy: 1. the metaphysical universal principle, 2. the world and its particular entities, and 3. the non-duality of the particular with the universal principle. They both argued that Hindu religious thought contemplates upon the concept of brahman as the singular sustaining universal principle, considers the world and its particular entities as illusory, temporary, and secondary, and recommends complete withdrawal into the non-duality with brahman as the religio-philosophical goal. This dissertation further demonstrates that the threefold structure is inherently connected and directly derives from Hegel’s and Schopenhauer’s own philosophies. This threefold structure is a result of their attempt to incorporate, place, and fit Hindu religion and philosophy within the presuppositions of their systems. Hegel analyzed Hindu religious thought in terms of his own triadic dialectical structure and criticized it as primitive and unsophisticated, belonging to the early stages of Spirit’s development. Schopenhauer attempted to establish kinship with it by seeking analogous explanations in Hindu religion and philosophy for his overarching rubric of representation, will, and denial of will. Upon comparing their interpretation with the information given in their own sources, this analysis ascertains that Hegel and Schopenhauer imposed the threefold conceptual structure by selectively reading their sources, restructuring schools of Indian philosophy, isolating and recontextualizing Hindu quotes and explanations, and reconfiguring the connotations and meanings of concepts. This dissertation further exposes the discrepancies and conceptual tensions in their interpretations of Hindu religion and philosophy that potentially challenge the consistency of their own systems.