 The Nyāya-Vaiśeṣika and Mīmāṃsā philosophers differ from the philosophers of Advaita-Vedānta in that they emphasise the reality of distinct many distinct individual persons (jīva). However, because of their allegiance to the Vedas there is not much explicit discussion of persons, the focus is on the search for is the essence of persons (ātman) and their pursuit of the highest good, liberation (mokṣa). Ordinary persons are embodied souls, according to these philosophers. The soul (ātman) is the essence of the person; the mind, body and the senses are merely adjuncts. The soul is a distinct and independent substance, possessing the property of consciousness. The philosophers belonging to Nyāya-Vaiśeṣika and Mīmāṃsā traditions, contra the spiritual philosophers, emphasized that the soul is not just an experiencer but more importantly an agent – a knower and a doer and enjoyer (of karmic consequences). But, one may ask how might a disembodied separate soul substance be a doer and knower and enjoyer? We return this question below in the discussion of these views.