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[[Yajnavalkya]]'s exposition on the Self in the ''[[Brihadaranyaka Upanishad]]'', and the dialogue between [[Uddalaka Aruni]] and his son Svetaketu in the ''[[Chandogya Upanishad]]'' represent a more developed notion of the essence of man (''Atman'') as "pure subjectivity - i.e., the knower who is himself unknowable, the seer who cannot be seen," and as "pure conscious," discovered by means of speculations, or enumerations.{{sfn|Larson|1998|pages=88–89}} According to Larson, "it seems quite likely that both the monistic trends in Indian thought and the dualistic samkhya could have developed out of these ancient speculations."{{sfn|Larson|1998|pages=89}} According to Larson, the enumeration of [[tattva]]s in Samkhya is also found in [[Taittiriya Upanishad]], [[Aitareya Upanishad]] and Yajnavalkya–Maitri dialogue in the Brihadaranyaka Upanishad.{{sfn|Larson|1998|pages=88–90}}
The [[Katha Upanishad]] (5th-1st c. BCE) in verses 3.10–13 and 6.7–11 describes a concept of puruṣa, and other concepts also found in later Samkhya.<ref name=pauldeussen>[[Paul Deussen]], ''Sixty Upanishads of the Veda'', Volume 1, Motilal Banarsidass, {{ISBN|978-8120814684}}, pages 273, 288–289, 298–299</ref> The ''Shvetashvatara Upanishad'' in chapter 6.13 describes samkhya with Yoga philosophy, and Bhagavad Gita in book 2 provides axiological implications of Samkhya, therewith providing textual evidence of samkhyan terminology and concepts.<ref name="Burley2">{{harvnb|Burley|2006|pages=15–18}}</ref> Katha Upanishad conceives the Purusha (cosmic spirit, consciousness) as same as the individual soul ([[Ātman (Hinduism)|Ātman]], Self).<ref name=pauldeussen />{{sfn|Larson|1998|page=96}}
===Proto-Samkhya===
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