 The Upaniṣadic philosophers recognize the conception of the self as the pure detached subject of experiences separate and unaffected by the material world (nivṛtti) and the person as an active agent engaged with the material world (pravṛtti). The nivṛtti tradition is the exemplified in the later Upaniṣadic renunciant tradition and is also developed by Hindu schools such as the Vedānta and Sāṃkhya-Yoga. In contrast the pravṛtti tradition exemplified in the Vedic ritualistic tradition is developed by the Nyāya-Vaiśeṣika and Mīmāṃsā schools. This difference in emphasis is also brought out in the various paths to liberation: the path of action (karma yoga) and the path of knowledge (jñāna yoga). The nivṛtti tradition stresses the importance of knowledge of the self (ātma-vidyā) sometimes equated with mystical awareness of Brahman (brahma-vidyā). This, according to Upaniṣads, is the most promising route to the supreme good, liberation (mokṣa). But it is not exclusive or independent of karma yoga, because knowledge of the self will result in transformation of a person’s attitudes towards sensual pleasure and earthly goods, and desires which contribute to action. And conversely, the training in karma yoga together with the doctrine of rebirth and transmigration will result in a transformation of how the person views the self.