, ▁m ok sha ▁was ▁rit ual istic . ▁M ok ṣ a ▁was ▁claimed ▁to ▁result ▁from ▁properly ▁completed ▁rit uals ▁such ▁as ▁those ▁before ▁Ag ni ▁- ▁the ▁fire ▁de ity . ▁The ▁significance ▁of ▁these ▁rit uals ▁was ▁to ▁reproduce ▁and ▁rec ite ▁the ▁cos mic ▁creation ▁event ▁described ▁in ▁the ▁V ed as ; ▁the ▁description ▁of ▁knowledge ▁on ▁different ▁levels ▁- ▁ad h il ok am , ▁ad hib h ut am , ▁ad hi y aj nam , ▁ad hy at m am ▁- ▁helped ▁the ▁individual ▁trans c end ▁to ▁m ok sa . ▁Know ledge ▁was ▁the ▁means , ▁the ▁rit ual ▁its ▁application . ▁By ▁the ▁middle ▁to ▁late ▁Up an ish adic ▁period , ▁the ▁emphas is ▁shift ed ▁to ▁knowledge , ▁and ▁rit ual ▁activities ▁were ▁considered ▁irrelevant ▁to ▁the ▁att ain ment ▁of ▁m ok sha . ▁Y og ic ▁m ok sha ▁replaced ▁V edic ▁rit uals ▁with ▁personal ▁development ▁and ▁med itation , ▁with ▁hier arch ical ▁creation ▁of ▁the ▁ult imate ▁knowledge ▁in ▁self ▁as ▁the ▁path ▁to ▁m ok sha . ▁Y og ic ▁m ok sha ▁principles ▁were ▁accepted ▁in ▁many ▁other ▁schools ▁of ▁H indu ism , ▁al beit ▁with ▁differences . ▁For ▁example , ▁Ad i ▁Sh ank ara ▁in ▁his ▁book ▁on ▁m ok sha ▁suggests : ▁ ▁Bh ak ti ▁m ok sha ▁created ▁the ▁third ▁historical ▁path , ▁where ▁neither ▁rit uals ▁nor ▁med itative ▁self - development ▁were ▁the ▁way