 Though the later Sāṃkhya narration embraces a clear-cut dualism of Ur-Nature and pure self, Dasgupta (1987) mentioned a version of early Sāṃkhya philosophy where the self is regarded as a non-manifest part of prakṛti. In this system consciousness exists in the material Ur-Nature in a latent form. This monistic theory is undoubtedly much more consistent; so why did the later Sāṃkhya change its position to dualism? Dasgupta writes succinctly, ‘Man’s body so far as it is a physical object is like any other object of nature passing through the process of evolution. But the introduction of soul from the organic state marks the epoch of a new kind of progress. This epoch attains it as the highest achievement when it comes to the moral being. So far as the physical world is concerned there is the same law of evolution from the relatively less differentiated, more determinate, more coherent whole and looked at from this point of view man’s life and body are but a part of the universe suffering the same process of growth and decay. But looked at from another point of view all living beings and man pre-eminently by virtue of his soul, is a person and this addition of personality is a decisive addition. Thus so far as the physical parts and the biological sides of life are concerned he is an object of nature, but so far as his soul is concerned he is a person and it is this personality which constitutes his spirituality.’ The inexplicability of the normative, especially of the moral and the spiritual, a perennial bane of naturalism, thus led the proto-naturalist Sāṃkhya philosophers to admit pure self passively witnessing the process of evolution and standing outside the bounds of Ur-Nature. But that does not make empirical consciousness in any way naturalistically unexplainable. In the world process, buddhi plays a conscious role, reflecting the pure consciousness, just as the moon lightens up the world by borrowing the reflected light of the sun.