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Ashankism is a Satrian, panentheistic religion, although it is often regarded as more of a way of life than a religion. It is the largest religion in Rajyagharand has over 50 million followers worldwide, who are called Ashankus. The religion dates back to the time of the Mahasanarikavas. The word Ashankism comes from the ancient matrabasha language meaning "The Faith".

Ashankism first emerged as a folk religion amongst the numerous settlements within the Naratha River Civilisation but would later emerge as an organized religion during the Vikasan Era. Whilst there continue to be many diverse traditions and practices within Ashankism, they all revolve around the same core beliefs known as Sanātana Satya (Matrabashi: सनातन सत्य, lit. "the Eternal Truth"). There are 4 "Sidhanton" (Matrabashi: सिद्धांतों, lit. "Princples") within the Sanātana Satya; the principle of Anekose in which there is one supreme being that spans time and space but there are different forms of this one true being which take up the form of Gods, the principle of reincarnation in which the physical form is a host for the soul which then passes from one host to another after death, the principle of karma in which every action has a positive or negative outcome which impacts your journey of reincarnation, and the principle of dharma in which one must walk the ethical and righteous path to be one with the supreme being and break the cycle of reincarnation so that their soul can merge with that of the supreme being. Whilst there are numerous sects of Ashankism, which vary in their ritualistic traditions, the overwhelming majority of ashankus belong to the organised Ashankism sect.

Etymology

An Ashanki Mandir

"Ashankism" is based on the word "Ashank", coming from the ancient matrabasha language to mean "The Faith". The matrabasha language dominated the Naratha River basin where Ashankism originates. Prior to 600 BCE, the numerous settlements of the basin would slowly develop a common set of core beliefs, which would later become the Sanātana Satya. When the Mahasanarikavas emerged in 600 BCE, this belief system would be expanded upon and due to its dominance in the basin as the sole religious faith, would take the name of "The Faith".

Followers of Ashankism are called Ashankus, and the adjective version of Ashankism is Ashanki. Ashanki places of worship are called Mandirs, coming from the matrabasha words for "inner self" and "place", with Mandirs being places of worship to individual God (or avatars) through self reflection and prayer.

Sanātana Satya

The Sanātana Satya are the four core principles of Ashankism and were the basis of the religion during its emergence in the Mahasanarikavas. The four principles are; Anekose (belief in a supreme being who can take the form of various avatars commonly called Gods), Reincarnation (belief that the soul passes from one physical form to another after death), Karma (belief that every action has a negative or positive outcome), and Dharma (belief that one must live life ethically).

Anekose

File:Trimurti1940s.jpg

The Trimurti

In Ashankism, the concept of God varies between monotheism and polytheism but within the realms of panetheism. The core principle related to God in Ashankism is "Anekose" (Matrabashi: अनेकों से, lit. "from many one") and is found both in the written scriptures (i.e, The Aamnayas) and through verbally passed down teachings. Anekose is the belief that there is a supreme being that is not constrained by both time and space and that all life is a part of this supreme being (Antaryamin). This supreme being is known as "Parmatma".

The concept of Anekose includes the ability of the supreme being, Parmatma, to take the form of avatars, commonly referred to as Gods. There are 3 main avatars (or Gods) of Parmatma, collectively known as the Trimurti or ANA. These Trimurtal Gods then each have their own avatars covering various elements and fields related to those of their Trimurtal God. The Trimurti Gods are Adikarah (God of Creation), Nashanam (God of Destruction), Adhipa (God of Preservation).

Symbolism

Trikatra

The Trikatra

The Trikatra (Matrabashi: त्रिकत्र, lit. "triquetra") is one of the most prominent and oldest Ashanki symbols. Its origins date back to the Madhyarajyas when priests would emblazen their clothing with the symbol to show that they were religious teachers. The Trikatra is a triangular figure consisting of three interlaced lens shapes with an interlaced circle. The three lens shapes represent the three Trimurtal Gods with the interlaced circle representing the supreme being; Parmatma.

During the Vikasan Era, the Trikatra was used by the Naratha Confederacy as its state symbol and on its flag. To this day, the Trikatra is adorned on religious clothing and flags and there is a movement in the Federal Territory of Bishnupur to change the territorial flag to incorporate the Trikatra. It is also the main symbol used by followers of Trimurtism.

History

The origins of Ashankism coincide with the development of the Sansarikavas around 600 BCE. By the time of the formation of the Mahasanarikavas in 300 BCE, Ashankism had developed and taken on a form close to what it is today with the Sanātana Satya forming its foundation. The origins of some of the religion's traditions can be traced back to prehistoric religions and civilisations. The development of Ashankism is intertwined with each of the Sansarikavas resulting in a synthesis combining the different traditions and practices of the various communities across early Rajyaghar but revolving around the core principles of the Sanātana Satya.

The history of Ashankism can be divded into different periods which coincide with Rajyani history. The first period is "the origins" which dates from the first records of its traditions and practices to the formation of the first Mahasanarikavas in 300 BCE. Following the origins was the golden era which ended in the Bahulsantulan in 325 CE. The Bahulsantulan marked the beginning of the age the andhera (Matrabashi: अंधेरा lit. "darkness") for Ashankism as civilisations retreated to isolated settlements until the formation of the Jhanda Empire in 430 CE. Following the rise of the Jhanda Empire, its leaders would increase the authority of priests, relying on them for domestic stability and governance resulting in a resurgance of Ashankism and the development of institutional elements of the faith. The Vikasan Era (1100-1635) saw a renaissance for Ashankism and is widely viewed by scholars as a turning point for Ashankism in which the organised and institutionalised elements of Ashankism would predominate the faith through Pavitravastha; a city-state formed and ruled by the Trimurtic Order of Priests which would spread its influence and dominate the Ashankic faith throughout north-western Satria. Throughout its history, much like the early states of Rajyaghar, the Ashankic faith would come under threat from the Irfanic invaders of the north-west, the Tulyatan and Ashramic nations of Satria and the Sotirian colonialists from Euclea.

Throughout the colonial period, the Etrurian authorities maintained control through a policy of divide and conquer. This policy saw the colonies of Satria Etruriana and Balesaria strictly divided through religious and cultural divides. In Balesaria and in the northern colonial states in Satria Etruriana, the Ashankic elite were allowed to enter the lower levels of colonial administration whereas in the south of Satria Etruriana, the Ashramic elite were given priority, resulting in mistrust between the native satrians against one another and also reducing the spread of the ashramic and ashankic faiths north and south respectively. The legacy of this policy is regarded as one of the main reasons for mistrust between Rajyaghar and Arthasthan during the 20th Century post-independence, and why the overwhelming majority of Ashankus reside in Rajyaghar with disporas being a rarity outside of the Kingdom.