For followers of Ashi, the world is not a perfect place. Once upon a time it might well have been, but since then, disaster and ruin has spread across it. Humanity is no longer perfect—neither are the gods, or the demons. But there are always ways to make things better, to heal. For followers of Ashi—which simply means "healing" in Kshamakaraktha—one who seeks enlightenment must above all be obedient to their khyanta, something between fate and dharma. And any who does follow the dhachhakuhi, the road to enlightenment, brings the world just that little bit closer to healing.
Pregachka ("follower" in Kshamakaraktha) was born the son of a carpenter and a midwife in the year 648 BC, in the city of Nadari in the kingdom of Dhamara. He had, by all accounts, quite a full life, as a soldier, scholar, woodworker, tactician, and later philosopher. He spent most of his life in Dhamara, and cultivated in the city of Nadari quite a following for himself. His premise was simple: that the universe itself had been broken by endless skirmishes, and that it was up to humanity to heal it. Pregachka was sentenced to death at the age of seventy-five in 573 BC by the princes of Dhamara; his death created a martyr, which helped in turn to spread his teachings…or, rather, interpretations thereof by his disciples, who were committed to converting people to them from the top down.
Pregachka never wrote down his philosophies; instead, his words were collected by disciples and collated into a number of texts dealing with reality. The most recognized of these is the Varutta, which contains twenty dialogues between Pregachka and his followers, wherein the nature of the universe is discussed and re-contextualized. Of these, one of the most quoted is the Thagarhami, "Of the Princes", a straight monologue wherein Pregachka presents a defence of his own life and conduct. Others of note include the Nestrarchai "Together with Nestra", primarily on the subject of law, and the Shvadhirchai "Together with Shvadhi", mainly about the importance of education.
Most sects in Sayintha agree with the concept of the sujutti, a particular category of uncleanliness that changes from deity to deity. Ashi has this too, mainly at the local level—but the sujutte are overpowered by the mavidansair, which translates to something like "concord". Compiled over the course of the Varutta, each mavidansa is a means by which one may seek to not only stop the world from getting worse, but make it better. Thus there are mavidansadi like "build beautiful things", "learn everything you can and be courageous in learning", "do unto others as you would have them to unto you", and so on. Pregachka made a point of the mavidansair being positive: "The gods and priests will tell you no, not, because it will cause them pain and you pain. Say yes, and instead."
Followers of the various sects—indeed, all followers of Ashi—each have their own ideas about how to be pregachkavati, how to live in the manner that best reflects the life of their teacher.
Many sects accepted the presence of gods in the universe, but to followers of Ashi, none among them were more "favoured" than any other at the start—they had to earn their place in the world through good deeds. An unusual caveat was introduced into the religion as well: that gods and demons, like humans, could sicken and even die, but unlike humans they retained their memories in their next life (although not their powers, which had to be regained through time).
Humans had to do this as well; the story of subcreation by the gods was shared with Vekshagriya, and as their creators needed to prove themselves, so did humans. Some philosophers claimed they had done this long ago, in the first cycles of the Long Count or by their very acceptance of Pregachka's teachings; others worried that the Dhunir or Kuzhek needed to keep up with others in virtue and power; still others (influenced by Vekshagriya) pointed to Yaktra, goddess of justice, and declared all humans to descend ultimately from her, thus negating the fear of being overrun by—or assimilating to the ideas of—"invaders".
The Khyagra school is mainly practiced on Inakku and Qomētti, and focuses on yadhi (yatthi in Kuzhek) or "ever-growing", the continuous restoration of the self. It also propagates the use of miktradi or "philosopher-kings" to ensure good governance.
The Vesudonta school is preferred on Svidhuni and in parts of Durnhão. The focus here is on samśa, "cooperation in the now"—collective work to improve matters, often as a form of voluntary corvée or monastic participation.