Vekshagriya is a religion in the same way that soil is a recognizable substance—there are a great many variations within, some nearly unrecognizable, others blended with local elements, but all still, roughly, with a similar appearance and with a similar purpose. The name itself just means "correct worship"; in Phaeroian it is simply Akhotal-i Saintha "Sayinthan religion"; in Kuzhek, Irkuchemaro "the old religion"; in Eralca, jócipu "ritual".
These days, it has been largely supplanted by Ashi in the west and Llegramu in the east, but there is still a recognizable (and reasonably large) portion of the population of Sayintha which keeps to the older practices. Indeed, Ashi itself is sometimes (though rarely, these days) considered a Vekshagriyan sect; they share the same gods, the sujuttir have their origins in pre-Ashi religious practice, even some scriptures are common. But to the Ashkair, the gods are fallible beings with eventual deaths of their own; to practitioners of Vekshagriya, this is blasphemous—the gods are purified elements of the universe, more potent than any human could hope to be.
A great many of the deities followed in Vekshagriya are local, perhaps assumed to be aspects of greater beings and perhaps not. Still, there have been a great many attempts to solidify the existing relationships between the gods and goddesses, often under the aegis of a sirga, a universally pure spirit.
To the people of Sayintha, humanity was created not by one deity, nor even of its own accord, but through separate creations devised by multiple gods and goddesses. Sometimes this is said to be at the behest of Yaktra; other times, it is through impulse, the gods and goddesses having human forms and seeking similar-looking companions and fellow creators. Within Sayintha, a few were particularly important in the myths:
The Dhunir were created by Veptau, who taught them the art of weaving and tying knots for clothes and baskets…and words, as knots were the first means of writing used in the archipelago.
The Kuzhek were created by twin deities, Rukai and Ruchami (Rūkelh and Rucēmi locally), who created the Yūkka caste and all other Kuzhek respectively; Ruchami taught them storytelling, while Rukai taught the Yūkka the secret arts of iron-working.
The Gomirna were created by Sutnura (Sundelba in Eralca, no longer worshipped), who taught them first the art of molding clay into pottery.
The Shenggiroh were created by Indara (Éngtar in Imgyalém), who taught them to make canoes and read the winds and waves.
The Nio were created by Navāta (Nù-Tāh in Nio), who taught them to tame birds (and teach some to talk), and to channel water from the rivers to their gardens.
The sujuttir—literally, "those which must be cleansed"—are a list of semi-canon taboos from across the various forms of Ashi. The typical representation of a sujutti is as a wound, which must be recognized, cleaned, and left to heal.
Various sects within Vekshagriya (and indeed Ashi and Llegramu) have their own sujutte (many are linked to individual deities), but the most common ones are as follows:
Those related to the body (blood, excrement, phlegm, tattoos).
Those related to the community (usury, adultery, theft, indecent language).
Those related to animals (eating predators, not killing an animal quickly).
Those related to pleasure (bestiality, incest).
The Pesthairi—that is, the Book of Prophecy—is a collection of texts detailing a conversation between two friends, Sutrai and Mushva, who pass through multiple lives together, Sutrai explaining the nature of creation and Mushva asking questions about it. Sometimes male, sometimes female, sometimes nobles, sometimes peasants, the Pesthairi details their existence over a very long period of time—some estimates put it at around 600 years. And during this time, history happens around them, and Sutrai's words become history and prophecy at the same time, a recognition of the cycles through which all the world passes on its way to restoration.
The Pesthairi mentions the Phrisham War (1001-981 BC) by name; scholars date the text back to around 850 BC, some time before the philosopher Pregachka was even born. Nevertheless, the book has been somewhat co-opted by Ashkadi—it is, after all, part of their cultural heritage. There are even some who claim that Sutrai and Mushva reincarnated one more time—as Pregachka and one of his disciples, naturally, although there are disputes about which disciple it actually was.
Some locales have a stronger cult than others; in a few of these places, they became noteworthy across the archipelago.
Practiced in Kshekara and Chunari, as well as in their previous imperial dominions, Aléngtar (Indaravati in Kshamakaraktha) is the cult of, well, Éngtar, a goddess of nature and the cycles within it. Éngtar (also called Indara) and her chó-ngkárish (aspects)—including Zerekél (Sarakal the creator of dance), Psóllikh (Solli the whisperer of wisdom), Hállan (Hallan the counter and judge of the dead), Korokón (Karkan the rain-bringer), Edrígzu (Idrikshu the master of winds and fortunes), and Wadjír (Ojirra the mistress of waves)—are prayed to for stability and health. Very popular today even beyond the Shenggirohi lands.
Practiced in Ishtari and Adrandi, Anarga is the worship of eight deities, each associated with a different compass-point and potency, including Supau (god of the midnight sun and magic). Still quite popular, albeit overrun quite a bit by Ashi in urban areas.
Practiced in Gunjha and Jhupra, the key deity here is Bedhu, a creator deity and the clan god of the Bayandra family (the first imperial family in the region). Still followed by many Gunjhani today, particularly carpenters, masons, local notables (Bedhu is associated with urban prosperity), soldiers, and naturally monks and nuns.
Practiced on Inakku, Irkurutañeka ("old deities"; Inakkunduri in Kshamakaraktha) referred to the public worship of a number of Kuzhek deities, some of which predated contact with the rest of the archipelago. Of particular importance are Rūkelh (Rukai the smith-god), Rucēmi (Ruchami the keeper of memories), Katoci (Kadoji the sun-god), Māroma (Māroma the storm-goddess), and Cekkayoca (Chikkayucha the guardian of the afterlife), each of whom had unique importance in daily life. Mostly subsumed in favour of Ashi beliefs, although the deities are maintained as "secondary characters".
Practiced in Kshekara, Chunari, and Chatka, Káshmutar (Kashmunduri in Kshamakaraktha) is, like the name suggests, focused around the worship of Káshmu (Kashmu; there isn't much change to the name), a god of the flame…and of destruction. (Despite this, his cult does a lot of charity work.) Káshmu, alongside his chó-ngkárish (aspects) Izmurékh (Ishmuri the bringer of fire), Sémel (Sama the healer-by-death), Orbzáldi (Urjanda the all-consuming hurricane goddess), and Éshmur (Eshmura; the "burning worm" ever-consuming until the seas are drunk and the land swallowed whole), is prayed to for aid in conquest of matter…or supplicated to stay his hand, for now. Quite a following among military folks in northern Sayintha.
Practiced in northern Pumirna, Ōy-Ri (Airi in Kshamakaraktha) is the worship of the various gods of the Nio people, including Nù-Tāh (Navāta the dragon-god), Chhrū-Klú (Chhrukru the healer), Wā-Gí (Vagi the many-lived), and Θú-Δwi (Sudvi the lady of fate). Note that worship is primarily on a settlement-to-settlement basis, with each region and bloodline having their own patron deity. Mostly extinct under the spread of first Ashi and then Llegramu to the interior.
Practiced by the Irchadak of Adrandi, Ralái (Raivati in Kshamakaraktha) is the worship of Rái, goddess of passion, dreams, and ephemerality. Rái (also Rai), along with her chó-ngkárish (aspects) including Éndro (Indru the creator of intoxicants), Náya (Naya the ever-weeper whose tears become dreams), Késhmel (Kishmal the great lover and spirit of love), and Gappál (Gappāra the ever-devouring beast), are prayed to for passion and energy…or to redirect the passion and energy of others. Mostly practiced on Adrandi, but there are a few converts from elsewhere.
Practiced mainly on the eastern coast of Svidhuni, Tsalél is focused on the god Tsél (Chera in Kshamakaraktha; the religion is called Cheranduri), said to be a resurrection of a much older god who now will usher the world into a new age. The sect is something of a fusion between "traditional" Vekshagriya, Ashi doctrine, and the henotheism of Bedhunduri. Time will tell as to whether it becomes a "full" religion in its own right.
Also called Vekshaktra, the chief deity here is the goddess Yaktra specifically, who focuses on justice and law (and is said to have created humanity as a whole). Worshippers hold her responsible for enforcing morality and honour in the world. Very popular across the entire archipelago, even in areas where Ashi predominates—especially so, in fact, as Yaktra is one of the primary deities worshipped by Ashkas.
Practiced on the coastline of what was to become Durnhão, followers of Yegiocu (Pejhatra in Kshamakaraktha) worshipped a fourfold god, corresponding to the local nuclear family: the erastes Enhuga (god of truth); the eromenos Tercu (god of destruction); the shared wife Llemba (goddess of creation); and the shared offspring Jegramu (god of cycles and balance). Pushed to the side, then deemed heretical, with the rise of Llegramu.