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@@ -1,33 +1,7 @@
-The Project Gutenberg EBook of Folk Lore Notes. Vol. II--Konkan, by 
-R. E. Enthoven and A. M. T. Jackson
-
-This eBook is for the use of anyone anywhere in the United States and most
-other parts of the world at no cost and with almost no restrictions
-whatsoever.  You may copy it, give it away or re-use it under the terms of
-the Project Gutenberg License included with this eBook or online at
-www.gutenberg.org.  If you are not located in the United States, you'll have
-to check the laws of the country where you are located before using this ebook.
-
-Title: Folk Lore Notes. Vol. II--Konkan
-
-Author: R. E. Enthoven
-        A. M. T. Jackson
-
-Release Date: July 16, 2018 [EBook #57520]
+*** START OF THE PROJECT GUTENBERG EBOOK 57520 ***
 
-Language: English
 
-Character set encoding: ISO-8859-1
 
-*** START OF THIS PROJECT GUTENBERG EBOOK FOLK LORE NOTES. VOL. II--KONKAN ***
-
-
-
-
-Produced by Jeroen Hellingman and the Online Distributed
-Proofreading Team at http://www.pgdp.net/ for Project
-Gutenberg (This file was produced from images generously
-made available by The Internet Archive/American Libraries.)
 
 
 
@@ -116,7 +90,7 @@ CHAPTER IV.
 
 The worship of Ancestors and Saints.
 
-    Shr�ddhas and other ceremonies performed for the
+    Shráddhas and other ceremonies performed for the
     propitiation and emancipation of the deceased. Worship
     of the founders of religious sects, of saints, etc.
     Ghosts. Rebirth of ancestors in the same family.
@@ -136,7 +110,7 @@ The Worship of the malevolent dead.
     soul. The souls of persons dying a sudden or violent
     death. The ways by which ghosts enter and leave the body.
     Methods of driving away evil spirits from the body. Reliefs
-    regarding sneezing and yawning. R�kshasa or the malevolent
+    regarding sneezing and yawning. Rákshasa or the malevolent
     demon. Other malignant spirits. Evil spirits which go about
     headless. The haunts of evil spirits. Ghosts of women dying
     an unnatural death. Spirits of persons killed by tigers and
@@ -237,64 +211,64 @@ NATURE POWERS.
 
 
 The worship of minor local deities is connected with such low castes as
-Guravas, Bhopis, Mar�tha Kunbis, Dhangars, W�ghes, Murlis, Mah�rs and
-M�ngs in the District of Kolh�pur. It is believed by the Br�hmans that
+Guravas, Bhopis, Marátha Kunbis, Dhangars, Wághes, Murlis, Mahárs and
+Mángs in the District of Kolhápur. It is believed by the Bráhmans that
 once an image is consecrated and worshipped, it should be worshipped
 uninterruptedly every day, and he who neglects to worship such an
-image daily incurs the sin of Brahma-hatya or Br�hman-murder. For
-this reason Br�hmans generally do not worship minor local deities. In
-former times Br�hmans who worshipped these deities were excommunicated
-by their caste-men. Such Puj�ris were compelled to wear a folded dhotur
+image daily incurs the sin of Brahma-hatya or Bráhman-murder. For
+this reason Bráhmans generally do not worship minor local deities. In
+former times Bráhmans who worshipped these deities were excommunicated
+by their caste-men. Such Pujáris were compelled to wear a folded dhotur
 or waist cloth, and were forbidden to put on the gandh or sandal paste
 mark in straight or cross lines. They were allowed to put on the tila
-or circular mark of sandal paste. Another reason why Br�hmans are not
-the Puj�ris or worshippers of such deities is that Br�hmans cannot
+or circular mark of sandal paste. Another reason why Bráhmans are not
+the Pujáris or worshippers of such deities is that Bráhmans cannot
 accept or partake of the Naivedya offering of cooked food, fowls,
 etc., made to them. Lower class people can partake of such offerings,
 and are therefore generally the worshippers or ministrants of minor
 local deities.
 
-At Palshet in the Ratn�giri District, there are two gr�mdevis, viz.,
-Jhol�i and Mh�rj�i, and the puj�ris of these deities are respectively
-a Gurav and a Mah�r. [1] The puj�ris of goddesses are generally men
+At Palshet in the Ratnágiri District, there are two grámdevis, viz.,
+Jholái and Mhárjái, and the pujáris of these deities are respectively
+a Gurav and a Mahár. [1] The pujáris of goddesses are generally men
 of the lower castes. The guardian goddesses of the villages of Pule,
-Varavade, Nandivade, and Rila have Kunbis as their puj�ris; while the
-puj�ris of the goddesses Mah�lakshmi, Bhagvati, Mah�k�li, and Jog�i
+Varavade, Nandivade, and Rila have Kunbis as their pujáris; while the
+pujáris of the goddesses Mahálakshmi, Bhagvati, Mahákáli, and Jogái
 are generally chosen from the Gurav caste. [2] In the Konkan the
-R�uls (Shudras) are the puj�ris of the deities Vithoba, Ravaln�th
-and Bhav�ni; the Gh�dis are the puj�ris of the deities S�teri and
-Khavaneshwar; while the deities Mah�dev and M�ruti are worshipped by
-puj�ris belonging to the Gurav caste. [3] The goddesses Makhajan and
-Jakhm�ta at Sangameshwar in the Ratn�giri District are worshipped by
-puj�ris who belong to the Gurav and Bhoi castes respectively. The god
-Ganpati at Makhnele has for his puj�ri a W�ni. The puj�ris of the
-temple of Shiva at L�nje in the Ratn�giri District are W�nis. [4]
-It is said that the puj�ri of Pund�rik at Pandharpur is a Kir�ta
+Ráuls (Shudras) are the pujáris of the deities Vithoba, Ravalnáth
+and Bhaváni; the Ghádis are the pujáris of the deities Sáteri and
+Khavaneshwar; while the deities Mahádev and Máruti are worshipped by
+pujáris belonging to the Gurav caste. [3] The goddesses Makhajan and
+Jakhmáta at Sangameshwar in the Ratnágiri District are worshipped by
+pujáris who belong to the Gurav and Bhoi castes respectively. The god
+Ganpati at Makhnele has for his pujári a Wáni. The pujáris of the
+temple of Shiva at Lánje in the Ratnágiri District are Wánis. [4]
+It is said that the pujári of Pundárik at Pandharpur is a Kiráta
 (fisherman) by caste. [5]
 
-The puj�ri of the goddess Narm�ta at Sidgad in the Th�na District is
-a Koli; whilst the puj�ris of K�noba, Khandoba, and Vet�l are of the
-lower castes. [6] The goddesses Mah�lakshmi of Kolvan and Vajreshvari
-have their puj�ris chosen from the lower castes. [7] The puj�ris of
+The pujári of the goddess Narmáta at Sidgad in the Thána District is
+a Koli; whilst the pujáris of Kánoba, Khandoba, and Vetál are of the
+lower castes. [6] The goddesses Mahálakshmi of Kolvan and Vajreshvari
+have their pujáris chosen from the lower castes. [7] The pujáris of
 Jari-Mari, Mhasoba, Bahiroba, Cheda and other deities which are said
 to prevent contagious diseases, are always men of the lower castes. [8]
 
-The puj�ris of the guardian goddesses of the villages Petsai,
-Dasgaum and Niz�mpur are a Mah�r, a Kumbh�r or potter, and a
-Mar�tha, respectively. [9] The puj�ri of the guardian goddesses
-of Chaul in the Kol�ba District belongs to the lower castes. [10]
-The goddess M�ng�i has always a Mah�r as her puj�ri. [11] Everyday
-the god Shiva is required to be worshipped first by a puj�ri of the
-Gurav caste. The puj�ri of Bahiri, a corruption of the word Bhairav,
+The pujáris of the guardian goddesses of the villages Petsai,
+Dasgaum and Nizámpur are a Mahár, a Kumbhár or potter, and a
+Marátha, respectively. [9] The pujári of the guardian goddesses
+of Chaul in the Kolába District belongs to the lower castes. [10]
+The goddess Mángái has always a Mahár as her pujári. [11] Everyday
+the god Shiva is required to be worshipped first by a pujári of the
+Gurav caste. The pujári of Bahiri, a corruption of the word Bhairav,
 one of the manifestations of Shiva, is a man belonging to the lower
-castes. Similarly the puj�ris of Bhagavati, Bhav�ni, Ambika, K�lika,
-J�kh�i, Jhol�i, Janni, Kolh�i, Vady�j�i, Shital�devi, Chandika, etc.,
+castes. Similarly the pujáris of Bhagavati, Bhaváni, Ambika, Kálika,
+Jákhái, Jholái, Janni, Kolhái, Vadyájái, Shitaládevi, Chandika, etc.,
 are persons belonging to lower castes. [12]
 
 It is considered by the Hindus very meritorious and holy to worship the
-Sun; and by Br�hmans the Sun is considered to be their chief deity. The
-G�yatri Mantra of the Br�hmans is a prayer to the Sun-god or the Savita
-Dev, and the Br�hmans offer arghya or oblations of water to the Sun
+Sun; and by Bráhmans the Sun is considered to be their chief deity. The
+Gáyatri Mantra of the Bráhmans is a prayer to the Sun-god or the Savita
+Dev, and the Bráhmans offer arghya or oblations of water to the Sun
 thrice a day. Those who want health, wealth and prosperity propitiate
 the Sun-god by prayers and ceremonies. The Ratha Saptami is considered
 to be the principal day for special worship and festivities in honour
@@ -310,9 +284,9 @@ they have worshipped the Sun and performed the twelve Namaskaras by
 falling prostrate and bowing with folded hands twelve times, and at
 each time repeating one of the twelve names of the Sun. [13]
 
-In the Ratn�giri District some people worship the Sun on the Sundays
-of the month of Shr�van. A ceremony held on the Rathasaptami day,
-i.e., the 7th day of the bright half of M�gh, is deemed a special
+In the Ratnágiri District some people worship the Sun on the Sundays
+of the month of Shrávan. A ceremony held on the Rathasaptami day,
+i.e., the 7th day of the bright half of Mágh, is deemed a special
 festival in honour of the Sun-god. On that day people draw, on a
 small wooden stool, an image of the Sun, seated in a chariot drawn
 by seven horses, and worship it with great reverence. Milk is then
@@ -320,36 +294,36 @@ boiled on a fire made of cow-dung cakes in front of the household
 Tulsi plant. If the milk overflows to the east, it is believed that
 there will be abundance of crops, but if it flows to the west it is
 taken as a sign of the near approach of famine. [14] The Sun-god is
-also worshipped on the following occasions, e.g., Trikal, Gajacch�ya,
-Ardhodaya, Mahodaya, Vyatip�t, Makar-Sankr�nt, Kark-Sankr�nt and the
+also worshipped on the following occasions, e.g., Trikal, Gajaccháya,
+Ardhodaya, Mahodaya, Vyatipát, Makar-Sankránt, Kark-Sankránt and the
 Solar eclipse. [15] Though there are few temples dedicated to the Sun,
 the village of Parule has the honour of having one called "the temple
-of Adi-N�r�yan." Non-Br�hmanical classes are not seen worshipping
+of Adi-Náráyan." Non-Bráhmanical classes are not seen worshipping
 the Sun in this district, despite the fact that the Sun is said to
 be the embodiment of the three principal deities of the Hindus. [16]
 
-The people of the Th�na District believe that the Swastika is the
+The people of the Thána District believe that the Swastika is the
 central point of the helmet of the Sun, and a vow called the Swastika
 Vrata is held in its honor. A woman who observes this vow, draws
-a figure of the Swastika and worships it daily during the Ch�turm�s
+a figure of the Swastika and worships it daily during the Cháturmás
 (four months of the rainy season), at the expiration of which she gives
-a Br�hman a golden or silver plate with the sign of the Swastika upon
-it. [17] Another vow named Dhanurm�s, common to all districts in the
+a Bráhman a golden or silver plate with the sign of the Swastika upon
+it. [17] Another vow named Dhanurmás, common to all districts in the
 Konkan, requires a person to complete his daily rites before sun-rise,
 and to offer a preparation of food called Khichadi to the Sun-god. The
 observer of this vow then partakes of the food, regarding it as a
 gift from that god. This is either done for one day or repeated for
-a month till the Dhanu-Sankr�nt. [18] On the Somavati-Am�v�sya day
+a month till the Dhanu-Sankránt. [18] On the Somavati-Amávásya day
 (the 15th day of the dark half of a month falling on Monday), and
-the Kapil�shasthi day, the Sun is held in especial reverence. [19]
+the Kapiláshasthi day, the Sun is held in especial reverence. [19]
 A curious story is narrated regarding the offering of Arghya to the
-Sun. It is said that the Sun rejoices at the birth of a Br�hman,
+Sun. It is said that the Sun rejoices at the birth of a Bráhman,
 and gives 1,000,000 cows in charity, believing that the Arghya which
-the Br�hman will offer later on will devour his foes, one drop of the
-Arghya killing 1,000 of them [20]. The repetition of the G�yatri-mantra
-108 times a day is supposed to release a Br�hman from the debt of
+the Bráhman will offer later on will devour his foes, one drop of the
+Arghya killing 1,000 of them [20]. The repetition of the Gáyatri-mantra
+108 times a day is supposed to release a Bráhman from the debt of
 1,000,000 cows owed in this way to the Sun. [21] The Yoga-Sutras of
-P�tanjali however prohibit a man from looking at the setting Sun,
+Pátanjali however prohibit a man from looking at the setting Sun,
 though the sin thus incurred is made amends for by the offering of
 Arghya to that god. [22] It is interesting to note that women do not
 grind corn on the Ratha-Saptami day. [23]
@@ -360,11 +334,11 @@ their delivery; but Kunbi women generally worship that god on the
 to the Sun-god and offer him some grains of rice. [26]
 
 The Swastika is considered so holy in the Konkan that it is
-always drawn on the Antarpat; and at the time of the Puny�ha Wachan
+always drawn on the Antarpat; and at the time of the Punyáha Wachan
 ceremony which precedes a Hindu wedding, a Swastika drawn in rice is
 worshipped. [27] The principal deities of the Hindus, whenever they
 are invoked on special occasions, are seated on the Swastika. [28]
-The people of the Ratn�giri District worship the Swastika, regarding
+The people of the Ratnágiri District worship the Swastika, regarding
 it as the symbol as well as the seat of the Sun-god. [29]
 
 By some the Swastika is regarded as the foundation-stone of the
@@ -375,22 +349,22 @@ The conception of Kunbi is said to have taken place by the influence
 of the rays of the Sun. [32]
 
 The Swastika is considered as an emblem of peace and prosperity, and
-for this reason Br�hman women draw a figure of the Swastika in front
+for this reason Bráhman women draw a figure of the Swastika in front
 of their houses. [33] The custom of moving round such sacred objects
 as the Banyan, the Pipal, the Tulsi or sweet basil plant, the Umbar,
 the Avala (Phylanthus emblica), etc., is prevalent in the district of
-Kolh�pur. There are no cases recorded in which women after child-birth
+Kolhápur. There are no cases recorded in which women after child-birth
 are exposed to the Sun. But on the 12th day after her delivery, the
 mother puts on new bangles and new clothes; cocoanuts, betelnuts and
 leaves, grains of rice, plantains and grains of wheat are placed in
 her lap. She then comes out and bows to the Sun. Wealthy persons on
 this occasion perform a homa sacrifice in their houses by kindling
-the holy fire and feeding Br�hmans. No one in this district believes
+the holy fire and feeding Bráhmans. No one in this district believes
 that conception is caused, or is likely to be caused, by exposure to
 the rays of the Sun.
 
 The Hindu women of the Konkan walk round Pipal, Tulsi, and Umbar
-trees every Saturday and on the Somavati-am�v�sya day, i.e., the
+trees every Saturday and on the Somavati-amávásya day, i.e., the
 15th day of the dark half of a month when it falls on Monday. [34]
 Sometimes, however, women make a vow to walk round a temple or a
 sacred tree one-hundred thousand times; and for the fulfilment of
@@ -408,7 +382,7 @@ their stead." Some people worship the moon on the Sankasti Chaturthi,
 4th day of the dark half of every month; and such people will not eat
 anything until they have seen and worshipped the moon on that day. The
 moon is not worshipped on the Ganesh Chaturthi day that is, the 4th
-of the bright half of the month of Bh�drapad, as it is considered
+of the bright half of the month of Bhádrapad, as it is considered
 very unlucky to see the moon on that night. It is firmly believed
 that any one who sees the moon on the Ganesh Chaturthi day even by
 accident will be falsely accused of theft or some other crime. In
@@ -421,7 +395,7 @@ The spots on the surface of the moon are believed by some to be the
 rath or chariot of the god. Others think that they are lunar mountains;
 but many believe that the spots are the visible signs of the stain on
 the character of the moon-god due to his having outraged the modesty
-of the wife of his guru, the god Brahaspati or Jupiter. In the Pur�ns
+of the wife of his guru, the god Brahaspati or Jupiter. In the Puráns
 it is stated that on one occasion, a dispute arose between the moon
 and Brahaspati or Jupiter about the wife of Brahaspati, each of them
 claiming to be the cause of her conception. Subsequently a son was
@@ -437,25 +411,25 @@ and all trees, plants, etc., thrive owing to the influence of the
 moon. Sometimes people place at night, figs, plantains, sugarcane and
 other eatables in the moon-light and eat them early in the morning;
 and it is said that those who do so improve in health. The practice of
-drinking the moon's rays does not prevail in the Kolh�pur district. But
+drinking the moon's rays does not prevail in the Kolhápur district. But
 people occasionally dine in the moon light. [36]
 
 On a full moon day people perform the special worship of their
-chosen deity. On the full moon of the month of K�rtika temples are
-illuminated, and on the full moon day of M�gha, raw corn such as
-wheat, b�jri, etc., is cooked and offered to the household and other
+chosen deity. On the full moon of the month of Kártika temples are
+illuminated, and on the full moon day of Mágha, raw corn such as
+wheat, bájri, etc., is cooked and offered to the household and other
 deities. [37] On this day are also performed the special rites and
-ceremonies that are required in connection with the Kula-devat�s or
-family gods or goddesses. On the full moon day of F�lguna the Holi fire
+ceremonies that are required in connection with the Kula-devatás or
+family gods or goddesses. On the full moon day of Fálguna the Holi fire
 is kindled and worshipped. In certain families the full moon of Chaitra
 is considered auspicious for making offerings to family deities. On
-the full moon day of Shr�van is observed the feast of Cocoanut day,
-and on this day Br�hmans put on new sacred threads. The full moon is
-considered by the Sany�sis or ascetics an auspicious day for shaving
+the full moon day of Shrávan is observed the feast of Cocoanut day,
+and on this day Bráhmans put on new sacred threads. The full moon is
+considered by the Sanyásis or ascetics an auspicious day for shaving
 their heads.
 
 On the new moon day the Pitras or Manes are worshipped. Lighted lamps
-are worshipped on the new moon day, of Ash�dha. In the Kolh�pur
+are worshipped on the new moon day, of Ashádha. In the Kolhápur
 State this is called Tadali new moon day, and in the Konkan it is
 called Divali new moon day. On the new moon day of Ashvin, Lakshmi
 the goddess of wealth is worshipped. All special ceremonies for the
@@ -463,15 +437,15 @@ propitiation of the Bhutas or evil spirits are usually performed on
 the new moon day. The Dwitiya or 2nd day of every month is considered
 sacred to the moon, and on this day the moon is worshipped; while
 the Chaturthi is considered sacred to the god Ganapati, and on the
-Chaturthi of Bh�drapada a special festival is held in honour of the
+Chaturthi of Bhádrapada a special festival is held in honour of the
 god Ganpati. [38]
 
 On the 15th day of the bright half of the month of Ashvin people put
 milk in the rays of the moon for some time, and then, after offering
 it to the moon, they drink it. Drinking milk in this way is called
-drinking the rays of the moon. [39] On the Sankr�nt Chaturthi day
+drinking the rays of the moon. [39] On the Sankránt Chaturthi day
 and on that Chaturthi which immediately follows the Dasara holiday,
-people draw an image of the moon and worship it. [40] In the Ratn�giri
+people draw an image of the moon and worship it. [40] In the Ratnágiri
 District several conflicting theories are held regarding the spots
 on the surface of the moon. Some believe that the spot observed on
 the moon is a tamarind tree in which that god has stationed himself;
@@ -482,7 +456,7 @@ the spot on the surface of the moon represents a Pipal tree and a cow
 fastened to the roots of the tree; others on the authority of Hindu
 mythology suppose that God created Madan (cupid) from the essence
 taken from the body of the moon and hence the moon-god has spots on
-his body. [42] In the Mah�bh�rat it is stated that on the surface of
+his body. [42] In the Mahábhárat it is stated that on the surface of
 the moon is reflected the island of Sudarshan on this earth, together
 with some trees and a great hare, the bright part being nothing but
 water. [43] The spot on the surface of the moon is considered by some
@@ -494,7 +468,7 @@ supposed to have been derived from the rays of the moon; and in some
 sacred books it is stated that the Chakora bird (Bartavelle Partridge)
 drinks the rays of the moon. [45]
 
-The people of the Th�na District hold similar notions regarding the
+The people of the Thána District hold similar notions regarding the
 spots on the surface of the moon. It has been said by some that the
 portion in question represents mud, while others say that the moon
 has been disfigured owing to a curse from a sage. [46] Some people
@@ -503,116 +477,116 @@ Brahaspati with whose wife the moon-god had connection. Being unable
 to bear the pain of the spots, the moon, it is said, propitiated his
 preceptor, who directed him to bathe in the Bhima river to alleviate
 the agony. Accordingly the pain was assuaged, and the part of the river
-where the Moon-god bathed thus came to be called Chandra bh�ga. [47]
+where the Moon-god bathed thus came to be called Chandra bhága. [47]
 Some persons suggest that the spots are a Pipal tree with two deer
 feeding upon it from two sides. [48] Others hold that the spots on
 the surface of the moon are due to its having been kicked by a deer
 which, when pursued by a hunter, was refused shelter. [49] The people
-of the Th�na District believe that the rays of the moon influence
+of the Thána District believe that the rays of the moon influence
 conception. [50]
 
-In the Kol�ba District, to sit in an open place on a moon-light night,
+In the Kolába District, to sit in an open place on a moon-light night,
 is regarded as drinking the rays of the moon. [51] The elongated
 part of the orb of the moon pointing towards the north or the south
 is supposed to forebode scarcity or abundance, respectively. [52]
 
 It is a common belief that the moon should not be seen on the Ganesh
-Chaturthi day, i.e., the 4th day of the bright half of Bh�drapad.
+Chaturthi day, i.e., the 4th day of the bright half of Bhádrapad.
 
 Looking at the moon continuously for a short time on every moon-light
 night is said to keep one's sight in good order. [53]
 
-If the Am�v�sya falls on Monday, Br�hman women of the Th�na District
+If the Amávásya falls on Monday, Bráhman women of the Thána District
 walk round a Tulsi plant or a Pipal tree and make a vow to a
-Br�hman. [54]
+Bráhman. [54]
 
-In the Kol�ba District a special ceremony is held in honour of minor
+In the Kolába District a special ceremony is held in honour of minor
 goddesses on the 8th day of a month. The following things are avoided
 one on each of the fifteen tithis respectively:--
 
 Kohala (pumpkin), dorli (Solanum indicum), salt, sesamum, sour things,
-oil, �vale (Emblic myrobalan), cocoanuts, bhopala (gourd), padval
-(snake-gourd), p�vte (Dolichos Lablah), masur (Lens esculenta),
+oil, ávale (Emblic myrobalan), cocoanuts, bhopala (gourd), padval
+(snake-gourd), pávte (Dolichos Lablah), masur (Lens esculenta),
 brinjal, honey, gambling. [55]
 
 The people observe a fast on the 13th (Pradosha) and the 14th day
-(Shivar�tra) of the dark half of every month. [56] On the 15th
+(Shivarátra) of the dark half of every month. [56] On the 15th
 day of the bright half of Chaitra, a fair is held in honour of the
 guardian deity of a village, and hens, goats, etc., are offered as
 a sacrifice. [57]
 
 The following are days of special importance.
 
-Gudhi-p�dva, i.e., the first day of the bright half of Chaitra:--This
+Gudhi-pádva, i.e., the first day of the bright half of Chaitra:--This
 being the first day of the year, gudhis and toranas are hoisted in
 front of every house and are worshipped. [58]
 
-Bh�u-bij:--On the 2nd day of the bright half of K�rtik every
+Bháu-bij:--On the 2nd day of the bright half of Kártik every
 sister waves round the face of her brother a lamp, and makes him a
 present. [59]
 
-The ceremony on the Bh�u-bij day has come into vogue on account of
+The ceremony on the Bháu-bij day has come into vogue on account of
 Subhadra having given a very pleasant bath to her brother Krishna on
 that day. The Court of Yama is also said to be closed on that day,
 since he goes to his sister; and consequently persons who die on that
 day, however sinful they may be, are not supposed to go to Yamaloka,
 i.e., hell. [60]
 
-Akshya Tritiya:--On the third day of the bright half of Vaish�kh cold
+Akshya Tritiya:--On the third day of the bright half of Vaishákh cold
 water and winnowing fans are distributed as tokens for appeasing the
 Manes of ancestors. On this day is also celebrated the birth of the
-god Parashur�m. [61]
+god Parashurám. [61]
 
-Ganesh Chaturthi:--On the 4th day of the bright half of Bh�drapad,
+Ganesh Chaturthi:--On the 4th day of the bright half of Bhádrapad,
 an earthen image of Ganpati is worshipped and a great ceremony is held
 in his honour. [62] The fourth day of the bright half of every month
-is called Vin�yaka-Chaturthi; while that of the dark half is called
-Sankasti-Chaturthi. On the Vin�yaka-Chaturthi day, people fast the
+is called Vináyaka-Chaturthi; while that of the dark half is called
+Sankasti-Chaturthi. On the Vináyaka-Chaturthi day, people fast the
 whole day and dine the next day; while on the Sankasti Chaturthi day,
 they fast during the day time and dine after moon-rise. [63] That
 Sankasti Chaturthi which falls on Tuesday is considered the best. [64]
 
-N�gpanchami:--On the 5th day of the bright half of Shr�van, pictures
+Nágpanchami:--On the 5th day of the bright half of Shrávan, pictures
 of serpents and snake holes are worshipped. [65]
 
-Champ�-Shashti:--On the 6th day of the bright half of M�rgashirsha,
+Champá-Shashti:--On the 6th day of the bright half of Márgashirsha,
 some ceremony relating to the family-deity is performed. [66]
 
-Ratha-Saptami:--On the 7th day of the bright half of M�gh, the sun
+Ratha-Saptami:--On the 7th day of the bright half of Mágh, the sun
 is worshipped and milk is boiled until it overflows. [67]
 
-Gokul-Ashtami:--On the 8th day of the dark half of Shr�van the birth
+Gokul-Ashtami:--On the 8th day of the dark half of Shrávan the birth
 of the god Krishna is celebrated. [68]
 
-R�ma-Navami:--On the 9th day of the bright half of Chaitra the birth
-of the god R�ma is celebrated. [69]
+Ráma-Navami:--On the 9th day of the bright half of Chaitra the birth
+of the god Ráma is celebrated. [69]
 
-Vijay�dashami:--On the 10th day of the bright half of Ashvin people
+Vijayádashami:--On the 10th day of the bright half of Ashvin people
 cross the boundary of their village and distribute sone (leaves of the
 Shami and Apta trees). It is a popular belief that a work commenced
 on this day is sure to end well. Weapons are also worshipped on this
 day. [70]
 
-Ek�dashi:--On the 11th day of Ash�dh and K�rtik a special fast is
+Ekádashi:--On the 11th day of Ashádh and Kártik a special fast is
 observed. People also fast on the 11th day of each month. A man who
 dies on this auspicious day is supposed to go to heaven. [71] Sometimes
-the Ek�dashi falls on two consecutive days; in which case the Sm�rtas
-observe the first, while the Bh�gvats observe the second. [72]
+the Ekádashi falls on two consecutive days; in which case the Smártas
+observe the first, while the Bhágvats observe the second. [72]
 
-W�man-dw�dashi:--On the 12th day of the bright half of Bh�drapad
-W�man is worshipped and one or twelve boys are adored, being held
-to represent W�man. The marriage of the Tulsi plant is sometimes
+Wáman-dwádashi:--On the 12th day of the bright half of Bhádrapad
+Wáman is worshipped and one or twelve boys are adored, being held
+to represent Wáman. The marriage of the Tulsi plant is sometimes
 celebrated on this day. [73]
 
 Dhana-Trayodashi:--On the 13th day of the dark half of Ashvin, Lakshmi,
 the goddess of wealth is worshipped. [74]
 
 Narak-Chaturdashi:--On the 14th day of the dark half of Ashvin, the
-demon Narak�sur was killed. In consequence, on this day people take
+demon Narakásur was killed. In consequence, on this day people take
 their bath before sun-rise, break Karinta (a fruit), regarding it as
 a demon, and apply its seeds to their heads. [75]
 
-N�rali Paurnima:--On the 15th day of the bright half of Shr�van,
+Nárali Paurnima:--On the 15th day of the bright half of Shrávan,
 people worship the sea and throw into it a cocoanut. [76]
 
 Wata-Paurnima:--On the 15th day of the bright half of Jyeshtha,
@@ -621,31 +595,31 @@ Wata-tree. [77]
 
 On the 15th day of the bright half of Ashvin, people keep themselves
 awake the whole night and amuse themselves in a variety of ways. On the
-15th day of the bright half of K�rtika houses are illuminated. This
+15th day of the bright half of Kártika houses are illuminated. This
 day is called Tripuri-Paurnima. On this night people illuminate
 with earthen lamps all temples in the village, but particularly the
 temple of Shiva. This is done in commemoration of the triumph of
-the god Shiva over the demon Tripur�sura. The full-moon day of the
-month of M�gha is called Chudi Paurnima. On this night people light
+the god Shiva over the demon Tripurásura. The full-moon day of the
+month of Mágha is called Chudi Paurnima. On this night people light
 chudies torches and with them slightly burn certain flowers, trees
-and plants. The full-moon day of the month of F�lguna is called the
+and plants. The full-moon day of the month of Fálguna is called the
 Holi or Holi-Paurnima and is the biggest holiday of the lower class
 Hindus. On this night the Hindus kindle the Holi-fire and worship
 it. [78] On the 15th day of the bright half of Ashvin people eat grain
-of the new harvest. On the full-moon day of Shr�van they perform the
-Shr�vani ceremony and give a lamp in charity. On the full-moon day of
-the month of Chaitra, Vaishakha and M�rgashirsha, the births of M�ruti,
-Narasimha and Datt�traya respectively are celebrated. [79] The Kunbis
-of the Ratn�giri District believe that on the 15th or full-moon day of
+of the new harvest. On the full-moon day of Shrávan they perform the
+Shrávani ceremony and give a lamp in charity. On the full-moon day of
+the month of Chaitra, Vaishakha and Márgashirsha, the births of Máruti,
+Narasimha and Dattátraya respectively are celebrated. [79] The Kunbis
+of the Ratnágiri District believe that on the 15th or full-moon day of
 Pausha, the Hindu gods go out hunting and that they return from their
-hunting expedition on the full-moon day of the month of M�gha. During
+hunting expedition on the full-moon day of the month of Mágha. During
 this period the Kunbis abstain from worshipping their gods. [80]
 
-Am�v�sya:--On the 15th day of the dark half of every month, oblations
+Amávásya:--On the 15th day of the dark half of every month, oblations
 are given to the Manes of the dead. [81] The commencement of a good
 deed, journey to a distant place, and the ploughing of land are
-postponed on the no-moon day of a month. [82] Sany�sis are enjoined
-to get their beard shaved on the Paurnima and Am�v�sya days only. [83]
+postponed on the no-moon day of a month. [82] Sanyásis are enjoined
+to get their beard shaved on the Paurnima and Amávásya days only. [83]
 
 People do not set out on a journey on the following tithis, regarding
 them as rikta (unfruitful or inauspicious):--
@@ -653,7 +627,7 @@ them as rikta (unfruitful or inauspicious):--
 
 Chaturthi, Navami and Chaturdashi. [84]
 
-The Ch�ndr�yana Vrata:--Widows fast on the no-moon day of a month. They
+The Chándráyana Vrata:--Widows fast on the no-moon day of a month. They
 are required to regulate their diet in such an increasing proportion
 that on the next full moon day they should have a full meal. The
 reverse process follows for a fortnight after, so that they observe
@@ -661,9 +635,9 @@ an absolute fast on the following no-moon day. [85]
 
 People have various ideas about the cause of the eclipses of the sun
 and the moon. Some say that the sun and the moon are superior deities,
-and that the demons R�hu and Ketu who belong to the caste of M�ngs
+and that the demons Ráhu and Ketu who belong to the caste of Mángs
 attempt to touch them and to devour them. Others believe that the
-planets R�hu and Ketu stand in the path of the Sun and the Moon and
+planets Ráhu and Ketu stand in the path of the Sun and the Moon and
 thereby darkness is caused on the earth. It is believed that about 5
 hours before the commencement of the obscuration, in the case of the
 Sun and about 4 hours in the case of the Moon, the Vedha or malign
@@ -671,14 +645,14 @@ influence of the monsters begins and during the period till the whole
 eclipse is over a strict fast is observed. At the commencement of
 the eclipse, as well as at its close, people bathe. Some sit on a
 low wooden stool with a rosary in their hands repeating the names of
-the gods, or the g�yatri or some of the mantras. But those who want
+the gods, or the gáyatri or some of the mantras. But those who want
 to acquire the art of magic or witch-craft or the power of removing
 the evil effects of snake-poison, or scorpion sting, go to a lonely
 place on the riverside, and there standing in water repeat the mantras
-taught to them by their guru or teacher. People give alms to Mah�rs
-and M�ngs on this occasion, and therefore persons of this class go
+taught to them by their guru or teacher. People give alms to Mahárs
+and Mángs on this occasion, and therefore persons of this class go
 about the streets saying loudly "Give us alms and the eclipse will
-be over." De d�n sut� gir�n.
+be over." De dán suté girán.
 
 A strict fast is observed on an eclipse day, but children and pregnant
 women who cannot bear the privation are given something to eat under
@@ -689,17 +663,17 @@ occasion the people of the Konkan resort to the following expedient
 in order to ascertain whether the luminary is eclipsed or not. They
 take a potful of water and hold in it a musal. If it stands in the
 pot unsupported it is regarded as indicative of the existence of an
-eclipse. M�ngs, Mah�rs, etc., are supposed to be the descendants of
-R�hu and Ketu; and for this reason gifts are made to them in charity
+eclipse. Mángs, Mahárs, etc., are supposed to be the descendants of
+Ráhu and Ketu; and for this reason gifts are made to them in charity
 on an eclipse day. [87]
 
-The people of the Th�na District believe that corn grows abundantly
+The people of the Thána District believe that corn grows abundantly
 in a year that witnesses many eclipses. [88]
 
-The popular cause of an eclipse in the Kol�ba District, is the Girha, a
+The popular cause of an eclipse in the Kolába District, is the Girha, a
 minor deity which is said to wander through the sky and swallow the Sun
 and the Moon when they cross his path. [89] Besides the mythological
-story regarding the cause of an eclipse, the people of the Ratn�giri
+story regarding the cause of an eclipse, the people of the Ratnágiri
 District also believe that the Girha throws his shadow on the sun and
 the moon, when he comes to demand his dues from them. [90] The Konkan
 villagers, on an eclipse day, strike barren trees with a pestle, [91]
@@ -712,13 +686,13 @@ child in the womb. [92] The eclipse time is supposed to be the most
 suitable to learn mantras or incantations. [93] The mantris also
 mutter incantations during an eclipse in a naked condition. [94] The
 people who believe that the eclipses are caused by the influence of
-the planets R�hu and Ketu offer prayers to R�hu on the lunar eclipse
+the planets Ráhu and Ketu offer prayers to Ráhu on the lunar eclipse
 day and to Ketu on the solar eclipse day. [95]
 
 The planets and stars are worshipped by the Hindus. It is believed
 that a person who is to die within six months cannot see the polar
 star. From the movements of the planets past and future events of
-one's career are foretold by Br�hman and other astrologers. And as
+one's career are foretold by Bráhman and other astrologers. And as
 it is believed that man's good and bad luck are dependant upon the
 influence of the planets, offerings of various kinds are made and
 sacrifices performed for securing the favour of the Navagrahas or the
@@ -732,10 +706,10 @@ coming of more rain, and if it appears in the west it is a sure sign
 of the close of the monsoon.
 
 The milky way is believed to be the heavenly Ganges. Well known
-tradition relates how W�man (the 5th incarnation of Vishnu) went to
+tradition relates how Wáman (the 5th incarnation of Vishnu) went to
 Bali the king of the lower regions and asked him to give him land
 measuring three feet only. The king consented, whereupon the god
-W�man enlarged his body to such an extent that by his one footstep he
+Wáman enlarged his body to such an extent that by his one footstep he
 occupied the whole earth and by the second he occupied heaven. Upon
 this the god Brahma worshipped the foot of the god Vishnu which was
 in heaven, and from that foot sprang the heavenly Ganges which flows
@@ -746,21 +720,21 @@ families of the higher castes. The polar star in particular is seen
 and worshipped by the bride and the bridegroom after the ceremony
 at the marriage altar is over. [96] A very interesting story is
 connected with the polar star. By the great power of his penance
-the sage Vishv�mitra despatched king Trishanku to Heaven, but the
-gods hurled him down. Thereupon Vishv�mitra became enraged and began
+the sage Vishvámitra despatched king Trishanku to Heaven, but the
+gods hurled him down. Thereupon Vishvámitra became enraged and began
 to create a new heaven. Hindu mythological books say that he thus
 created the sages Vashista, Angiras, Pulah, Pulastya, Rutu, Atri, and
 Marichi, and stationed Trishanku in the sky. The Nava-grahas or the
 nine planets are worshipped before the commencement of all important
 ceremonies. [97] A cluster of seven stars called the Sapta-rishis are
-worshipped by men at the time of the Shr�vani ceremony, while women
-worship them on the 5th day of the bright half of Bh�drapada. [98]
+worshipped by men at the time of the Shrávani ceremony, while women
+worship them on the 5th day of the bright half of Bhádrapada. [98]
 These Sapta-rishis are said to have been created by the God Brahma
 from his own body; and teaching them the four Vedas, he handed them
 over to them and asked them to regulate the affairs of the world. [99]
 
-Some people of the Ratn�giri District believe that the rain-bow is the
-bow used by R�ma, the hero of the R�m�yana. Its appearance on the east
+Some people of the Ratnágiri District believe that the rain-bow is the
+bow used by Ráma, the hero of the Rámáyana. Its appearance on the east
 is regarded by them as symptomatic of the approach of rain, while its
 appearance on the west is equivalent to the departure of rain. [100]
 
@@ -769,7 +743,7 @@ fall of rain while its long duration forbodes a scarcity of rain. [101]
 The appearance of the rain-bow on a river is supposed to indicate
 the approach of rain, while its appearance on a mountain means the
 departure of rain. [102] Of the two bows of which the rain-bow seems
-to be composed, the larger is believed to belong to R�ma, and the
+to be composed, the larger is believed to belong to Ráma, and the
 smaller to Lakshman. [103] Since the God Indra is supposed to send
 rain, the Indradhanushya (the rain-bow) is regarded as a sign of the
 advent of rain. [104]
@@ -779,30 +753,30 @@ which is a favourite bathing place of the gods. [105] Others suppose
 it to be a branch of the celestial Ganges which is said to have been
 brought down upon this earth by king Bhagiratha. [106] Some persons,
 however, believe that since the great sage Agastya is said to reside
-at R�meshwar in the southern direction, the Ganges (the milky way)
+at Rámeshwar in the southern direction, the Ganges (the milky way)
 runs through the sky to the south in order to bathe him. Sometimes
 the milky way is believed to be a white cloud. [107]
 
-On the authority of the Mah�k�la Nirv�n Tantra, some people of the
-Th�na District believe that a person who cannot get a view of the
+On the authority of the Mahákála Nirván Tantra, some people of the
+Thána District believe that a person who cannot get a view of the
 polar star will die within six months; while others substitute the
 Arundhati star for the polar star and determine the duration of life
 of a diseased person by the same process. [108]
 
-The people of the Th�na District believe that the rain-bow is caused
+The people of the Thána District believe that the rain-bow is caused
 by the accumulation of moisture in the air. [109] The rain-bow is said
 to consecrate the region over which it appears. [110] The appearance
 of the rain-bow in the morning is supposed to forbode the approach
 of rain. [111]
 
-Some people of the Kol�ba District believe that the holy persons such
-as K�shyapa, Arundhati and other sages, who lived on this earth in
+Some people of the Kolába District believe that the holy persons such
+as Káshyapa, Arundhati and other sages, who lived on this earth in
 ancient times are seen shining in the sky by the sacred lustre of
 their powers. [112] Hindu women worship the planets Budha and Guru
 (Mercury and Jupiter) in the month of Shravan. [113]
 
-The Sapta-rishis are somewhere called Khatale and B�jale (cot). [114]
-The rain-bow is held by some to be the symbol of R�ma and Lakshman,
+The Sapta-rishis are somewhere called Khatale and Bájale (cot). [114]
+The rain-bow is held by some to be the symbol of Ráma and Lakshman,
 who visit the world in that form with the view of watching its
 proceedings. Others, however, believe that it represents God Indra
 who assumes that form to see how his orders are executed by his
@@ -811,32 +785,32 @@ appears either at the beginning or end of the rainy season, while
 its appearance at any other time is supposed to forbode evil. [116]
 
 Hindus regard the earth as one of their important deities and worship
-it on various occasions. It is enjoined upon Br�hmans to worship it
+it on various occasions. It is enjoined upon Bráhmans to worship it
 daily at the time of their Sandhya rite, as well as while performing
-the Shr�vani ceremony. [117] The people of the Ratn�giri District pray
+the Shrávani ceremony. [117] The people of the Ratnágiri District pray
 to the earth as soon as they leave their bed in the morning. [118]
 The earth is required to be worshipped at the time of laying the
 foundation-stone of a house, as well as at the time of bringing into
 use a newly built house. [119] Since it is held unholy to sleep on
 the bare ground, those whose parents die, sleep on a woollen cloth on
 the ground till their parents' anniversary is over. [120] Wanprastas,
-Sany�sis, and Br�hmans are required to sleep on the ground. [121]
-Some pious men sleep on the bare ground during the Ch�turm�s (the four
+Sanyásis, and Bráhmans are required to sleep on the ground. [121]
+Some pious men sleep on the bare ground during the Cháturmás (the four
 months of the rainy season), at the expiry of which they present a
-bed to a Br�hman. [122] It is enjoined upon a prince to sleep on the
+bed to a Bráhman. [122] It is enjoined upon a prince to sleep on the
 bare ground on the eve of the coronation day. [123]
 
 Widows and women are required to sleep on the ground during their
 monthly courses. Women whose husbands are away are also to do the
-same. [124] In the Ratn�giri District Katkaris, on the day on which
+same. [124] In the Ratnágiri District Katkaris, on the day on which
 they wish to be possessed by a particular deity or spirit, are
 required to sleep on the earth. [125] When people are on the point
 of death, they are made to lie on blades of darbha grass placed on
 the earth. [126] The performer of a sacrifice as well as one who
 has observed a vow are to sleep on the ground. [127] The following
 articles should not be allowed to touch the earth, viz. pearls,
-the Sh�ligram stone, an image of the god Vishnu, the linga of Shiva,
-a conch shell, the sacred thread of a Br�hman, flowers intended for
+the Sháligram stone, an image of the god Vishnu, the linga of Shiva,
+a conch shell, the sacred thread of a Bráhman, flowers intended for
 worship, basil leaves, and Govardhan. [128]
 
 The following lines are repeated in the morning before setting foot
@@ -848,10 +822,10 @@ forgive the touch of my feet. O Goddess Earth! who art born by the
 power of Vishnu, whose surface is of the colour of a conch shell and
 who art the store house of innumerable jewels, I bow down to thee.
 
-Some women of the Th�na District worship the earth daily during the
-Ch�turm�s (four months of the rainy season), at the end of which they
-give a Br�hman a piece of land or the money equivalent of it. [130]
-Persons who perform a particular rite, e.g., the Sol�somav�r-vrata
+Some women of the Thána District worship the earth daily during the
+Cháturmás (four months of the rainy season), at the end of which they
+give a Bráhman a piece of land or the money equivalent of it. [130]
+Persons who perform a particular rite, e.g., the Solásomavár-vrata
 (a vow observed on sixteen successive Mondays) are required to sleep
 on the bare ground. [131] At the sowing and harvest time, farmers
 appease the earth by offering it cocoanuts, fowls, rice mixed with
@@ -873,7 +847,7 @@ farm, picks up some grains of barley and puts them into a basket. On
 return home the grains are thrown over the house. [136]
 
 Various conflicting notions are entertained regarding thunder and
-lightning. The people of the Ratn�giri District believe that the
+lightning. The people of the Ratnágiri District believe that the
 clouds are animals that roar. When these animals emit water it
 bursts forth on account of the circular motion of the winds called
 Chanda and Munda. This bursting is supposed to produce thunder
@@ -886,17 +860,17 @@ make a noise like thunder. [139]
 Others regard the thunder as the roaring of the elephant of the gods,
 while sucking sea-water. The thunder is also believed to be the
 roaring of the god Varuna, the king of the clouds. [140] The boys of
-the Ratn�giri District believe that thunder is a sign of the wedding
+the Ratnágiri District believe that thunder is a sign of the wedding
 ceremonies performed in the heavenly houses of the gods. [141] Some
 Mahomedans believe that an angel called Mekail has control over the
 rain. To cause a fall of rain Mekail strikes the clouds with a whip
 of lightning. The clouds then utter a cry, and this is the cause of
-thunder. [142] Some people of the Th�na District believe that there
+thunder. [142] Some people of the Thána District believe that there
 are big stones in the sky which strike against each other owing to
 the force of the wind, and produce thunder. The dashing of these
 stones against each other also generates lightning. [143]
 
-In the Kol�ba District it is believed that thunder is the military band
+In the Kolába District it is believed that thunder is the military band
 of the king of clouds and lightning is his banner. [144] Lightning
 is said to be produced by the fighting of celestial elephants; while
 thunder is heard when they pour out water. [145] Some people think
@@ -911,12 +885,12 @@ Thunder is supposed to take place when the god Indra draws his bow;
 while lightning is said to be produced when the same god strikes his
 adamant against a mountain. [148]
 
-In the Ratn�giri District it is believed that earthquake occurs
+In the Ratnágiri District it is believed that earthquake occurs
 whenever the thousand headed Shesha shakes its head. [149] It is said
-that at one time a demon named Gay�sur became very troublesome, and all
+that at one time a demon named Gayásur became very troublesome, and all
 the gods held him down by standing on his body. Thereupon the demon
 requested all the gods to remain on his body for ever. Occasionally
-this Gay�sur shakes his body and this causes the earthquake. [150]
+this Gayásur shakes his body and this causes the earthquake. [150]
 Some people believe that the earth trembles of its own accord when
 sins accumulate upon it. [151] Others hold that the earthquake takes
 place in the hollow parts of the earth. [152] Some people, however,
@@ -924,29 +898,29 @@ believe that since the earth floats upon water, it naturally quakes
 at times. [153]
 
 The Hindus being element worshippers naturally hold in reverence
-certain rivers, ponds, etc. In the Ratn�giri District the spring at
-R�j�pur, called the R�j�purchi Ganga is considered very sacred. It
+certain rivers, ponds, etc. In the Ratnágiri District the spring at
+Rájápur, called the Rájápurchi Ganga is considered very sacred. It
 flows from the roots of a Banyan tree. There are fifteen Kundas or
 ponds, and the principal Kunda always remains filled with water. On
-occasions a big j�tra fair is held and people from distant places
+occasions a big játra fair is held and people from distant places
 come to bathe and worship at the spring. [154] Some people believe
-that many of the lakes, springs, etc., situated in the Kolh�pur
+that many of the lakes, springs, etc., situated in the Kolhápur
 State are sacred. [155] A spring or rivulet that flows to the east is
 considered specially sacred. It is called a Surya-Vansi spring, and
 it is considered meritorious to bathe in it. [156] In the village of
-Kunkauli in the Ratn�giri District if a person is bitten by a snake
+Kunkauli in the Ratnágiri District if a person is bitten by a snake
 or other poisonous reptile, no medicine is administered to him, but
 holy water brought from the temple of the village goddess is given to
 him to drink, and it is said that the patient is thus cured. [157]
-The water fall at Maral near Devarkuha, where the river B�n takes
-its rise, is held sacred. [158] At Shivam in the Ratn�giri District
+The water fall at Maral near Devarkuha, where the river Bán takes
+its rise, is held sacred. [158] At Shivam in the Ratnágiri District
 the people use the tirtha of a deity as medicine for diseases due
 to poison. They say that it is the sole remedy they apply in such
 cases. [159] There are ponds at Manora in the Goa State, and Vetore
-in the S�vantw�di State, the water of which is used as medicine
+in the Sávantwádi State, the water of which is used as medicine
 for the cure of persons suffering from the poison of snakes, mice,
 spiders, and scorpions. [160] When a well is dug, the people call
-a Br�hman priest to consecrate it. The Br�hman takes cow's urine,
+a Bráhman priest to consecrate it. The Bráhman takes cow's urine,
 milk, curds, ghi, sandal paste, flowers, basil leaves, and rice,
 and mixes them with water, and after repeating sacred mantras over
 the water, throws the mixture into the well. After this ceremony,
@@ -955,17 +929,17 @@ the people are at liberty to drink water from the well. [161]
 Before a well is dug, an expert is consulted to ascertain the place
 where a spring flows. A well is then dug, after offering a sacrifice to
 the spirits and deities that happen to dwell at that spot. A dinner
-is given to Br�hmans after the well is built. [162] A golden cow
+is given to Bráhmans after the well is built. [162] A golden cow
 is often thrown into a newly built well as an offering to the water
 deities. [163] There is a well at Mandangad, the water of which serves
 as medicine to cure the poison of snakes and other reptiles. [164]
 
 It is believed that there is a class of wicked water nymphs called
-Asar� who generally dwell in wells, ponds, or rivers, far from the
+Asará who generally dwell in wells, ponds, or rivers, far from the
 habitation of men. Whenever these nymphs come across a lonely man
 or woman entering a well, pond, etc., they carry that person under
-water. The village of Mithb�v in the Ratn�giri District is a well-known
-resort of these Asar�s, and many instances are given by the villagers
+water. The village of Mithbáv in the Ratnágiri District is a well-known
+resort of these Asarás, and many instances are given by the villagers
 of persons being drowned and carried off in the river by these wicked
 nymphs. A tank in the village of Hindalem in the same district has a
 similar reputation. [165] The people of the Konkan believe that water
@@ -974,18 +948,18 @@ and ponds. [166] Some say that the water nymphs and water spirits
 confer objects desired by worshippers if they are propitiated by
 prayers. [167]
 
-There are seven kundas, ponds, at Nirmal in the Th�na District,
+There are seven kundas, ponds, at Nirmal in the Thána District,
 forming a large lake. This lake is said to have been formed from the
-blood of the demon Vimal�sur. At Sh�h�pur there is a holy spring of hot
+blood of the demon Vimalásur. At Sháhápur there is a holy spring of hot
 water under a Pipal tree. It is called Ganga. [168] There are kundas,
-pools, of hot water in the Vaitarna river in the Th�na District, in
+pools, of hot water in the Vaitarna river in the Thána District, in
 which people bathe on the 13th day of the dark half of Chaitra. [169]
 There are also springs of hot water on the bank of the Surya river at
-Vajreshvari and at Koknere, in the Th�na District. [170] A handful
+Vajreshvari and at Koknere, in the Thána District. [170] A handful
 of corn, if thrown into the hot water kundas at Tungar, is said to
 be boiled at once. [171] It is held holy to bathe in the kundas of
-hot water that are situated in the rivers T�nsa and B�nganga in the
-Th�na District. [172] The water of a well which is drawn without
+hot water that are situated in the rivers Tánsa and Bánganga in the
+Thána District. [172] The water of a well which is drawn without
 touching the earth or without being placed upon the ground is given
 as medicine for indigestion. Similarly the water of seven tanks,
 or at least of one pond, in which lotuses grow is said to check the
@@ -1006,7 +980,7 @@ this rite is performed, it can be utilized for public purposes. But
 no ceremony is required to be performed if a well is dug for the
 benefit of the public. [178]
 
-The people of the Th�na District believe that water nymphs reside in
+The people of the Thána District believe that water nymphs reside in
 every reservoir of water. [179] Some people, however, believe that
 the water nymphs dwell in those lakes in which lotuses grow. These
 nymphs are said to do harm to children and young women, especially
@@ -1023,21 +997,21 @@ A species of small men named Uda, otherwise called water-spirits,
 are said to dwell in water and subsist on fishes. [184] The spirits
 called Khais and Mhashya are supposed to reside in water. [185]
 
-The river S�vitri in the Kol�ba District takes its rise near
-Mah�baleshwar and is considered very sacred. The following traditionary
-account is given of its origin. The god Brahma had two wives, S�vitri
-and G�yatri. A dispute having arisen between them, they both jumped
-over a precipice. S�vitri assumed the form of a river and fell into the
-sea near B�nkot. G�yatri, on the other hand, concealed herself in the
-river S�vitri and manifested herself as a spring near Harihareshwar in
+The river Sávitri in the Kolába District takes its rise near
+Mahábaleshwar and is considered very sacred. The following traditionary
+account is given of its origin. The god Brahma had two wives, Sávitri
+and Gáyatri. A dispute having arisen between them, they both jumped
+over a precipice. Sávitri assumed the form of a river and fell into the
+sea near Bánkot. Gáyatri, on the other hand, concealed herself in the
+river Sávitri and manifested herself as a spring near Harihareshwar in
 the Janjira State. [186] A man is said to be released from re-birth
 if he takes a bath in the kund (pond) named Katkale-tirtha near
-N�sik. [187] Bows are said to be reduced to powder if thrown into
-a certain kund at Uddhar-R�meshwar in the Sudhagad taluka. [188]
+Násik. [187] Bows are said to be reduced to powder if thrown into
+a certain kund at Uddhar-Rámeshwar in the Sudhagad taluka. [188]
 Kupotsarga is defined to be the digging of a well for the benefit of
 the public and abandoning one's right of ownership over it. [189]
 
-A pond near Khopoli in the Kol�ba District is held very sacred. The
+A pond near Khopoli in the Kolába District is held very sacred. The
 following story is related in connection with it. The villagers say
 that the water nymphs in the pond used to provide pots for marriage
 festivities if a written application were made to them a day previous
@@ -1050,7 +1024,7 @@ however, returned by them after a few days on the understanding that
 he would be recalled if he spoke of what he had seen there. One day
 he communicated to the people the good things that he enjoyed there,
 and to the surprise of all he was found dead immediately after. [190]
-Water nymphs are said to reside in a pond at Varsai in the Kol�ba
+Water nymphs are said to reside in a pond at Varsai in the Kolába
 District. Consequently persons that are held unclean, e.g., women in
 their monthly course, etc., are not allowed to touch it. The nymphs of
 the same lake were once said to lend pots on festive occasions. [191]
@@ -1064,27 +1038,27 @@ water. [193] The Jakrin is said to be a deity residing in water. [194]
 Persons drowned in water are believed to become water-spirits, and
 to trouble innocent passers-by. [195]
 
-A mountain near the village Pule, in the district of Ratn�giri is
+A mountain near the village Pule, in the district of Ratnágiri is
 held sacred on account of the residence of the god Ganpati at that
 place. For this reason people walk round the mountain and worship
-it. Tradition says that Ganpati was at first at Gule in the Ratn�giri
+it. Tradition says that Ganpati was at first at Gule in the Ratnágiri
 District, but on account of the sanctity of the place being violated
 by some wicked persons the god transferred his residence to Pule. At
 Gule there is still a very beautiful temple of Ganpati, though it is
 now in a dilapidated condition. [196] The cave of the sage Much-kund
-near Machal on the Sahy�dri mountain is considered sacred. In the
+near Machal on the Sahyádri mountain is considered sacred. In the
 Konkan it is not held sinful to ascend a mountain or a hill, though
 to sit upon its summit is considered sinful. [197] The hill of Mirya
-near Ratn�giri is considered sacred. This hill is believed to be a
+near Ratnágiri is considered sacred. This hill is believed to be a
 particle (miri) of the mythological mountain Dronagiri. [198]
 
-A hill near Dh�r�vi in the Th�na District is consecrated by the temple
+A hill near Dhárávi in the Thána District is consecrated by the temple
 of a goddess upon the top. This goddess is said to preserve ships at
 sea, and people are occasionally possessed by her. It is said that
 a Roman Catholic priest met instantaneous death on having insulted
 her. [199]
 
-The hill of Mah�lakshmi in the Dah�nu t�luka is held sacred. The
+The hill of Mahálakshmi in the Dahánu táluka is held sacred. The
 villagers consider it dangerous to ascend this hill. [200] On the
 hill of the same name is a temple of the goddess Jivadhani, who is
 said to preserve children from small-pox. The following story is
@@ -1108,48 +1082,48 @@ found. This place being inaccessible to cows and other quadrupeds,
 the people believe that the goddess keeps a cow of her own. [201]
 
 The hill of Tungar is consecrated by the temple of a certain goddess
-upon it. There is also a very famous hill near Arn�la, called the
+upon it. There is also a very famous hill near Arnála, called the
 hill of Buddha. This hill was once the seat of a king belonging to
 the weaver caste. Recently a pond was discovered upon it, in which
 was found a stone-box containing a begging-pot and a diamond. A great
-fair is held annually on the hill of Motm�vali near Bandra in the
-Th�na district. The devotees of the deity are Hindus, Parsis, and
+fair is held annually on the hill of Motmávali near Bandra in the
+Thána district. The devotees of the deity are Hindus, Parsis, and
 Christians. It is said this goddess was once worshipped by Hindus
-only. A Br�hman is the puj�ri of the Pir on the hill of B�ba Malang
-near Kaly�n. It is said that the Pir has declared that no Moslem puj�ri
+only. A Bráhman is the pujári of the Pir on the hill of Bába Malang
+near Kalyán. It is said that the Pir has declared that no Moslem pujári
 should worship him. The Hindus and Moslems worship him alike. [202]
 
-Br�hmans do not cross the top of a mountain without stopping for a
+Bráhmans do not cross the top of a mountain without stopping for a
 short time before ascending the summit. [203]
 
-At a short distance from Chaul in the Kol�ba District is a hill
+At a short distance from Chaul in the Kolába District is a hill
 dedicated to the god Dattatraya, in whose honour a great fair is
 held annually. The following story is told in connection with this
-hill. In ancient times a Br�hman used to practise austerities on
+hill. In ancient times a Bráhman used to practise austerities on
 this hill near a Tulsi plant (the place on which the present temple
 stands). He used to spend the whole day there, but returned home at
 nightfall. On his way home fearful scenes were often presented to
 him, and in his dreams he was asked not to go there any more. But
-the Br�hman was obdurate. He persisted in his resolution to practise
+the Bráhman was obdurate. He persisted in his resolution to practise
 austerities for a number of years, and at last succeeded in obtaining
 a personal interview with the god Dattatraya, who commanded him
-to bow down to his feet (p�duka). From that time pious men live on
+to bow down to his feet (páduka). From that time pious men live on
 this hill and offer their prayers to the god Dattatraya. Nearly four
 hundred steps have been constructed for the ascent of this hill,
 and additional steps are being built every year. Here also are some
-springs of pure water. It is worth while to note that the puj�ri of
+springs of pure water. It is worth while to note that the pujári of
 this god is a Shudra by caste. [204] On the north-east side of the
 hill dedicated to the god Dattatraya stands the temple of the goddess
-Hingl�j. To the north of this temple are four caves, while to the
+Hingláj. To the north of this temple are four caves, while to the
 west is a deep den resembling a well, through which a lane appears to
-have been dug. This is said to be the road excavated by the P�ndavas
-to enable them to go to K�si. [205] At a distance of two miles from
-Ak�la in the Kol�ba District is a hill called Mallik�rjun. This
+have been dug. This is said to be the road excavated by the Pándavas
+to enable them to go to Kási. [205] At a distance of two miles from
+Akóla in the Kolába District is a hill called Mallikárjun. This
 is said to be a small stone fallen from the mythological mountain
 Dronagiri. This hill is said to contain many medical herbs. [206]
-The hill at Kankeshwar near Alib�g is held sacred, and tradition says
+The hill at Kankeshwar near Alibág is held sacred, and tradition says
 that in ancient times it had golden dust upon it. [207] A cave at
-Ambivali near Karjat in the Kol�ba District consists of seven rooms,
+Ambivali near Karjat in the Kolába District consists of seven rooms,
 one of which is spacious enough to accommodate five hundred persons. In
 the same taluka there is another cave at Kondhavane. [208]
 
@@ -1159,14 +1133,14 @@ and for this reason whenever there is a scarcity of rain people pour
 water over the linga of Shiva until the whole linga is submerged. [209]
 In order that there should be a fall of rain, some people besmear
 the linga of the god Shiva with cooked rice and curds. [210] In the
-Ratn�giri District, whenever there is a scarcity of rain, people go
-to the place known as Parashur�m Kshetra, and there pray to the god
-Parashur�m to send rain. [211] Sacrifices are also offered to Indra,
+Ratnágiri District, whenever there is a scarcity of rain, people go
+to the place known as Parashurám Kshetra, and there pray to the god
+Parashurám to send rain. [211] Sacrifices are also offered to Indra,
 the god of rain, in order that there should be plenty of rain. Some
 believe that there are certain mantris or enchanters who by the power
 of their mantras are able to prevent the fall of rain. [212]
 
-In the Ratn�giri District the following ceremony is performed by the
+In the Ratnágiri District the following ceremony is performed by the
 lower castes such as Kunbis, etc., to avert drought. All the male
 villagers assemble together at an appointed place, and there they
 select one of them as their Gowala-deva. All of them then go about in
@@ -1176,7 +1150,7 @@ the Gowala-deva. They are also given some shidha consisting of rice,
 pulse, vegetables, etc. After visiting most of the houses in the
 village, the assembly headed by the Gowala-deva go to the bank of a
 river. Here they cook the food, offer it first to the Gowala-deva and
-then partake of the remainder as a pras�d from the Gowala-deva. [213]
+then partake of the remainder as a prasád from the Gowala-deva. [213]
 Some people make an image of the sage Shringarishi for the purpose of
 causing the fall of rain. [214] Others make an image of Dhondal-deva
 in order that there should be plenty of rain. [215] Sometimes people
@@ -1184,7 +1158,7 @@ repeat mantras addressed to Parjanya (rain) so that rain should
 fall. [216] The goddess Navachandika is worshipped in order that
 there should be rain. The Kunbis perform a peculiar rite for checking
 the fall of rain. They ask a person born in the months of Jyeshtha,
-Ash�dh, Shr�van or Bh�drapad to fetch some rain-water in an alu leaf,
+Ashádh, Shrávan or Bhádrapad to fetch some rain-water in an alu leaf,
 and this is fastened to the eaves of thatched houses by means of
 a string. Note that, if this rite is to be performed in the month
 of Jyeshtha, a person born in that month only is required and no
@@ -1192,7 +1166,7 @@ other; and so forth. [217] In order to check an excessive fall of
 rain the villagers sometimes ask a boy to take off his clothes and
 then to catch rainwater in the leaves of the alu plant. The leaves
 containing the water are then tied to the eaves of the house. [218]
-The people say that during the rule of the Peshw�s there was a class
+The people say that during the rule of the Peshwás there was a class
 of mantris who had the power of causing a failure of rain. [219] To
 check the fall of rain, some people ask naked boys to throw burning
 coals into the rain water. [220] Irale (a protection against rain,
@@ -1203,7 +1177,7 @@ eaves of thatched houses are beaten by boys who do not wear clothes,
 all these being done by the villagers with a view to preventing an
 excessive fall of rain. [221]
 
-The people of the Th�na District believe that distinct deities preside
+The people of the Thána District believe that distinct deities preside
 over distinct seasons, e.g., Mars presides over the spring (Vasant),
 Venus over summer (Grishma), the moon over autumn (Varsha), Mercury
 over sharat, Saturn over winter (Hemant and Shishir). [222] When the
@@ -1211,33 +1185,33 @@ people are in need of rain they say to the god of rain "Let us have
 plenty of rain to-morrow and we will give thee, Oh! God of rain! rice
 mixed with curd." The same offer is made to the god of rain even when
 they do not want it. In order that there should be no scarcity of rain,
-some people perform the rites of Laghu-rudra and Mah�-rudra. [223]
+some people perform the rites of Laghu-rudra and Mahá-rudra. [223]
 The following measure if adopted is said to cause rain. The villagers
 go from house to house with boughs of the Limb tree on their heads,
 and water is then poured upon them by the inmates. [224] The fall
-of rain is supposed to cease if a person born in the month of F�lgun
+of rain is supposed to cease if a person born in the month of Fálgun
 extinguishes burning coals in rainwater when his garments have been
 removed. [225]
 
 Some stones are supposed to have influence over rain fall. There is a
-big stone at Varasai in the Kol�ba District on which are drawn certain
+big stone at Varasai in the Kolába District on which are drawn certain
 images. The people believe that it rains hard if this stone is held
 straight, and then swung to and fro. [226] Some people perform the
 following rite known as the Dhondilgajya. They ask a person of the
-Kaik�di or Vadar caste to remain naked and break the string round
+Kaikádi or Vadar caste to remain naked and break the string round
 his waist. A small image of black earth is made and placed upon
 his head. The boy then conveys the image from house to house in the
 village. A woman in each house sprinkles water over the image while
-the boy dances saying "Dhondil gajya, P�us gajya." It is believed
+the boy dances saying "Dhondil gajya, Páus gajya." It is believed
 that it rains in the direction in which the water sprinkled falls. A
 person who accompanies the boy gathers corn at every house. A dinner
 is then prepared, and the people of the caste to which the boy belongs,
 partake of it heartily. It is also said that making water in a standing
-posture causes the fall of rain. [227] The god R�meshwar at Chaul in
-the Kol�ba District is said to have control over rain. In the temple
+posture causes the fall of rain. [227] The god Rámeshwar at Chaul in
+the Kolába District is said to have control over rain. In the temple
 of this god there is a parjanya-kund (pond) which is opened after
 performing a sacred rite, if there be a scarcity of rain. There are
-also other kundas in the temple, viz., V�yu-kund and Agni-kund, but
+also other kundas in the temple, viz., Váyu-kund and Agni-kund, but
 no occasion has yet arisen to open them. [228] Some people believe
 that the god Agni regulates the seasons [229].
 
@@ -1245,59 +1219,59 @@ Eaves of thatched houses are cleansed with a brush made from the
 leaves of cocoanut trees in order that a fall of rain should be
 prevented. [230]
 
-The ceremonies of Harit�lika, Rishi-Panchami, Vata-S�vitri,
-Van�-Shasthi, Mangal�-Gouri, Shital-Saptami are to be performed
-by women alone. [231] Similarly, the ceremonies of Mah�lakshmi,
-Vasub�ras, Shiva-mutha, and a rite on the Makar Sankrant day are
+The ceremonies of Haritálika, Rishi-Panchami, Vata-Sávitri,
+Vaná-Shasthi, Mangalá-Gouri, Shital-Saptami are to be performed
+by women alone. [231] Similarly, the ceremonies of Mahálakshmi,
+Vasubáras, Shiva-mutha, and a rite on the Makar Sankrant day are
 performed by women exclusively. [232]
 
 The rite of Rishi-Panchami is performed on the 5th day of the
-bright-half of Bh�drapad to make amends for sins committed without
+bright-half of Bhádrapad to make amends for sins committed without
 knowledge. On this day women go to a river, a well, or some other
-sacred place, cleanse their teeth with the leaves of the Agh�da plant,
+sacred place, cleanse their teeth with the leaves of the Agháda plant,
 and take baths with something on the head. They then take some stones
 from that place and worship them as Rishis. On the conclusion of
-the worship, they partake of fruits. On the Vrata-S�vitri day women
+the worship, they partake of fruits. On the Vrata-Sávitri day women
 worship a banyan tree or its boughs. The ceremony falls on the 15th
-day of the bright half of Jyeshtha. [233] On the Harit�lika day,
-i.e., the 3rd day of the bright half of Bh�drapad, women make images
-of earth of P�rvati and her two friends and worship them and fast
+day of the bright half of Jyeshtha. [233] On the Haritálika day,
+i.e., the 3rd day of the bright half of Bhádrapad, women make images
+of earth of Párvati and her two friends and worship them and fast
 the whole day. The observance of this rite contributes to their good
 fortune. Even girls of tender years observe this fast. The worship
-of Mangal�-Gauri is a ceremony performed by married girls for five
-successive years on every Tuesday of the month of Shr�van. Similarly,
-the goddess Mah�lakshmi is worshipped on the 8th day of the bright
-half of Ashvin. On the Makar Sankr�nt day women worship a sugad [234]
-and present it to a Br�hman. [235] The Shiva-mutha consists of a
+of Mangalá-Gauri is a ceremony performed by married girls for five
+successive years on every Tuesday of the month of Shrávan. Similarly,
+the goddess Mahálakshmi is worshipped on the 8th day of the bright
+half of Ashvin. On the Makar Sankránt day women worship a sugad [234]
+and present it to a Bráhman. [235] The Shiva-mutha consists of a
 handful of corn offered to the god Shiva by married girls on every
-Monday in the month of Shr�van. [236]
+Monday in the month of Shrávan. [236]
 
 The worship of Shadananda and the Holika Devi and the ceremonies of
-Shr�vani, Shr�ddha and Antyesti are performed by men alone. [237]
+Shrávani, Shráddha and Antyesti are performed by men alone. [237]
 
-In some families of non-Br�hmans on a particular day, especially on
+In some families of non-Bráhmans on a particular day, especially on
 the full-moon day of Ashvin, the host and the hostess put off their
 clothes and perform certain family rites. [238]
 
-The women of the Th�na District fast the whole day on the 12th day of
+The women of the Thána District fast the whole day on the 12th day of
 the dark half of Ashvin. At night they worship a cow, give in charity
 a calf, and then take their meal. It is to be noted that this ceremony
-called the Vasu-dw�dasi is performed by women who have children. On
-the Harit�lika day some women live on the leaves of a Rui tree. [239]
+called the Vasu-dwádasi is performed by women who have children. On
+the Haritálika day some women live on the leaves of a Rui tree. [239]
 
-On the Somavati-Am�v�sya day women worship a Pipal tree and offer it a
+On the Somavati-Amávásya day women worship a Pipal tree and offer it a
 hundred and eight things of one kind. [240] Women desirous of having
 a son perform a certain rite at midnight, without clothing. [241]
 If one wishes to have a son, one has to go through a ceremony called
-the Hanum�n in a naked state. [242]
+the Hanumán in a naked state. [242]
 
-The god K�lbhairav is worshipped by a naked person on the
+The god Kálbhairav is worshipped by a naked person on the
 Narka-Chathurdasi day (14th day of the dark half of Ashvin). Those
-learning the dark lore, e.g., muth m�rane, are also required to remain
+learning the dark lore, e.g., muth márane, are also required to remain
 naked while studying it. They learn this lore on an eclipse day on
 the bank of a river. [243] The rite called Somaya is performed by
 the host when his clothes are off his body. On a certain Monday in
-the month of Shr�van a lamp of wheat flour is prepared and burned
+the month of Shrávan a lamp of wheat flour is prepared and burned
 by adding ghi. This lamp is regarded as a deity, and is worshipped
 solemnly. During the performance of this ceremony as well as the
 preparation of the requisite food, the host and the hostess are
@@ -1306,11 +1280,11 @@ required to remain naked. [244]
 The Swayambhu (unartificial) linga of the god Shiva is supposed to
 have influence over the fall of rain. [245]
 
-The people of the Th�na District believe that the following
+The people of the Thána District believe that the following
 ceremony causes a fall of rain. Stones are taken out of a pool and
 worshipped. They are then carried to every house in the village, and
 water is poured upon them by the inmates. [246] There is a temple of
-the god of clouds at Viran�th in the Th�na District. [247]
+the god of clouds at Viranáth in the Thána District. [247]
 
 The appearance of a comet is regarded by the Hindus as symptomatic
 of a coming evil, e.g., a big war, a great famine, or a terrible
@@ -1322,9 +1296,9 @@ Whenever a great person or a very holy man is about to be born, it
 is believed that he alights on the earth in the shape of a shooting
 star. Sometimes a big star falls on the earth, and thereby a noise like
 that of thunder is produced. When this happens, people believe that
-a great R�ja or a holy saint whose merit has been exhausted is going
+a great Rája or a holy saint whose merit has been exhausted is going
 to be born on earth. [250] The following verse from the Mrichhakatika
-N�tak supports the view in accordance with which orthodox people in
+Nátak supports the view in accordance with which orthodox people in
 the Konkan avoid looking at shooting stars:--
 
 INDRADHANUSHYA ANI GOPRASUTI | NAKSHATRANCI ADHOGATI SATPURUSHANCI
@@ -1350,26 +1324,26 @@ THE HEROIC GODLINGS.
 In the Konkan the deities of the Hindus are divided into the following
 five classes, viz.:--
 
-(1) The Gr�madevat�s or Village deities,
+(1) The Grámadevatás or Village deities,
 
-(2) The Sth�nadevat�s or Local deities,
+(2) The Sthánadevatás or Local deities,
 
-(3) The Kuladevat�s or Family deities,
+(3) The Kuladevatás or Family deities,
 
-(4) The Ishtadevat�s or Chosen deities, and
+(4) The Ishtadevatás or Chosen deities, and
 
-(5) The W�studevat�s or Grihadevat�s, that is, the class of deity
+(5) The Wástudevatás or Grihadevatás, that is, the class of deity
 which presides over the house and is established at the time of the
-housewarming or W�stu ceremony.
-
-The principal Gr�ma-devat�s are Hanum�n or M�ruti, K�lika, Amba,
-W�ghoba, Chedoba, Mhasoba, Bahiroba or Bhairav, Ganesh, Vira, Mh�lsa
-or Maha Lakshmi, Ch�munda, Vet�l, Khandoba Malh�ri Jog�i, Bhaw�ni,
-and W�geshwari and Shiva. In most villages the chief village god
-is M�ruti or Hanum�n, whose temple is situated at the entrance of
-the village. M�ruti is considered to be an avat�r or incarnation of
+housewarming or Wástu ceremony.
+
+The principal Gráma-devatás are Hanumán or Máruti, Kálika, Amba,
+Wághoba, Chedoba, Mhasoba, Bahiroba or Bhairav, Ganesh, Vira, Mhálsa
+or Maha Lakshmi, Chámunda, Vetál, Khandoba Malhári Jogái, Bhawáni,
+and Wágeshwari and Shiva. In most villages the chief village god
+is Máruti or Hanumán, whose temple is situated at the entrance of
+the village. Máruti is considered to be an avatár or incarnation of
 Shiva, and is held in great reverence by all classes. A festival or
-jatra is held in honour of Hanum�n on the bright half of the month of
+jatra is held in honour of Hanumán on the bright half of the month of
 Chaitra. On this occasion the temple is decorated with ever-greens,
 and flowers, the stone image of the god is newly painted or covered
 with red lead and oil, and garlands of the Rui (Gigantic snake wort)
@@ -1377,116 +1351,116 @@ flowers are placed round the neck of the image, cocoanuts, plantains,
 betelnuts and leaves are offered to the god, camphor is lighted and
 waved round the image, incense is burnt, cooked food and sweets are
 offered, and money presents are made. Every worshipper brings with
-him some oil, red-lead or Cendur, a cocoanut, a vid�-sup�ri, i.e.,
+him some oil, red-lead or Cendur, a cocoanut, a vidá-supári, i.e.,
 two betel leaves, one betelnut and a copper coin, and a garland of Rui
 flowers. These are given to the temple ministrant, who offers a part of
 the oil and red lead to the deity, places the garland round the deity's
 neck, and, breaking the cocoanut into pieces, gives a piece or two
-to the devotee as the pras�d or favoured gift of the deity. Saturday
-is the sacred day of the monkey god M�ruti. Every Saturday fresh oil
-and red lead are offered to the god by the devotees. The Puj�ris in
-most of the temples of M�ruti are Guravs, Gh�dis, Mar�th�s or Gos�vis.
-
-Every Saturday in the month of Shr�van (August), called the Sampat
-Shaniw�r or the wealth-giving Saturday a special puja or worship
-is performed in the temples of M�ruti in Bombay as well as in the
+to the devotee as the prasád or favoured gift of the deity. Saturday
+is the sacred day of the monkey god Máruti. Every Saturday fresh oil
+and red lead are offered to the god by the devotees. The Pujáris in
+most of the temples of Máruti are Guravs, Ghádis, Maráthás or Gosávis.
+
+Every Saturday in the month of Shrávan (August), called the Sampat
+Shaniwár or the wealth-giving Saturday a special puja or worship
+is performed in the temples of Máruti in Bombay as well as in the
 Konkan. On this day people fast the whole day and dine in the evening,
-after offering the god Hanum�n or M�ruti a preparation of rice and
+after offering the god Hanumán or Máruti a preparation of rice and
 pulse called khichadi and cakes made of udid flour called vade. [253]
 
 There is no village in the Konkan which has not the honour of having
-a temple of the god M�ruti. M�ruti is supposed to guard the village
+a temple of the god Máruti. Máruti is supposed to guard the village
 against evils of all kinds. Care is therefore taken to build the
-temple of M�ruti at the outskirts of the village. [254] There is a
+temple of Máruti at the outskirts of the village. [254] There is a
 tradition that at the time of leaving the Dandaka forest (the present
-Mah�r�shtra), R�ma asked M�ruti to reside therein. It is for this
+Maháráshtra), Ráma asked Máruti to reside therein. It is for this
 reason, the people say, that every village in the Konkan and on the
-Gh�ts has a temple of M�ruti. [255] The god M�ruti is worshipped in the
-village of W�sind on Tuesdays and Saturdays. [256] In former days it
-was customary to establish an image of the god M�ruti in a newly built
-castle or fort. [257] Hanum�n, the son of Anjani and the wind or M�rut,
+Gháts has a temple of Máruti. [255] The god Máruti is worshipped in the
+village of Wásind on Tuesdays and Saturdays. [256] In former days it
+was customary to establish an image of the god Máruti in a newly built
+castle or fort. [257] Hanumán, the son of Anjani and the wind or Márut,
 is known for his loyalty to his master and for his bravery. In days
 gone by he utilized his strength for the protection of Saints, Rishis,
-Br�hmans and cows, and for this merit he was elevated to the rank of
+Bráhmans and cows, and for this merit he was elevated to the rank of
 a Hindu god. Every Hindu village or locality is supposed to possess
-at least one temple of the god M�ruti, and in Mah�r�shtra M�ruti
-is the guardian of every village. He is a Brahmach�ri, or bachelor
-and is one of the seven heroes who are believed to be chiranj�vis
-or immortals. [258] M�ruti is supposed to be the originator of the
-Mantra-Sh�stra, by the study and repetition of which one obtains
+at least one temple of the god Máruti, and in Maháráshtra Máruti
+is the guardian of every village. He is a Brahmachári, or bachelor
+and is one of the seven heroes who are believed to be chiranjívis
+or immortals. [258] Máruti is supposed to be the originator of the
+Mantra-Shástra, by the study and repetition of which one obtains
 strength and superhuman power. Women desirous of getting children go
-to the temple of M�ruti, and there burn before his image lamps made of
-wheat flour and filled with ghi. The image of Hanum�n is represented
-in temples in two ways, that is (1) V�ra Hanum�n or Warrior Hanum�n,
-(2) D�sa-Hanum�n or servant Hanum�n. The former is found in a temple
-consecrated to the worship of the god Hanum�n alone, whereas the latter
-is found in a temple dedicated to the worship of the god R�ma. [259]
-Since M�ruti is the god of strength, gymnasts tie an image of M�ruti
-to their wrists, and they also consecrate an image of M�ruti in their
+to the temple of Máruti, and there burn before his image lamps made of
+wheat flour and filled with ghi. The image of Hanumán is represented
+in temples in two ways, that is (1) Víra Hanumán or Warrior Hanumán,
+(2) Dása-Hanumán or servant Hanumán. The former is found in a temple
+consecrated to the worship of the god Hanumán alone, whereas the latter
+is found in a temple dedicated to the worship of the god Ráma. [259]
+Since Máruti is the god of strength, gymnasts tie an image of Máruti
+to their wrists, and they also consecrate an image of Máruti in their
 gymnasiums. The number eleven is said to be dear and sacred to him
 because he is believed to be an incarnation of the eleven Rudras. The
-birth day of the god M�ruti which falls on the 15th of the bright
-half of Chaitra, called the Hanum�n Jayanti day, is celebrated in
-the Kolh�pur District with great reverence. Those who wish to have
-a son draw the figure of M�ruti on a wall in red-lead, and worship
+birth day of the god Máruti which falls on the 15th of the bright
+half of Chaitra, called the Hanumán Jayanti day, is celebrated in
+the Kolhápur District with great reverence. Those who wish to have
+a son draw the figure of Máruti on a wall in red-lead, and worship
 it daily with sandal paste, flowers and garlands of Rui. Others burn
 lamps made of wheat flour before the image of the god. Persons who are
 under the evil influence of the planets, and especially of the planet
-Saturn, worship the god Hanum�n on Saturdays in order to propitiate
+Saturn, worship the god Hanumán on Saturdays in order to propitiate
 the planets. On this day they make wreaths of the leaves and flowers
 of the Rui plant and adorn his neck with them. They also offer him
-udid (Phaseolus radiatus) and salt. The story told of M�ruti is that
+udid (Phaseolus radiatus) and salt. The story told of Máruti is that
 Anjani his mother pleased the god Shiva with her penance, and when
 the god asked her to claim a boon, she requested that Shiva himself
 should be born as her son. Shiva therefore took birth in her womb
-and manifested himself as Hanum�n or M�ruti [260].
+and manifested himself as Hanumán or Máruti [260].
 
 The Local deities are generally found in special localities or sacred
-places called Kshetras or Punya sth�nas. Thus the god R�ma at N�sik,
-Vithoba at Pandharpur, Krishna at Dw�rka, Mah�lakshmi at Kolwan,
-W�jreshwari at Nirmal (Th�na), Mharloba in the Ratn�giri, Shitala
-devi at Kelwa M�him, and Khandoba or Khander�i at Jejuri.
+places called Kshetras or Punya sthánas. Thus the god Ráma at Násik,
+Vithoba at Pandharpur, Krishna at Dwárka, Mahálakshmi at Kolwan,
+Wájreshwari at Nirmal (Thána), Mharloba in the Ratnágiri, Shitala
+devi at Kelwa Máhim, and Khandoba or Khanderái at Jejuri.
 
-Khander�i is said to be an incarnation of the god Shiva. Khander�i
+Khanderái is said to be an incarnation of the god Shiva. Khanderái
 killed the demon Mani-Malla who was devastating the earth, and he is
-therefore called Mall�ri or Malh�ri. Kunbis and lower class Hindus
+therefore called Mallári or Malhári. Kunbis and lower class Hindus
 in the Konkan as well as in the Deccan occasionally make a vow to the
 god Khandoba that if their desire is fulfilled they will offer their
 first born male or female child to the service of the god. The male
-child thus dedicated to Khandoba is called W�ghya and the female is
-called Murali. The W�ghya and Murali do not engage in any business,
+child thus dedicated to Khandoba is called Wághya and the female is
+called Murali. The Wághya and Murali do not engage in any business,
 but maintain themselves by begging in the streets in the name of the
-god Khander�i. Though they are not actually married, the W�ghyas and
+god Khanderái. Though they are not actually married, the Wághyas and
 Muralis live as husband and wife, and their progeny are also called
-W�ghyas and Muralis. They repeat the sacred cry jai khander�y�cha
-Elkot, and give to people bel-bhand�r of Khander�i consisting of the
-sacred Bel leaves and turmeric powder. The god Khander�i is the family
-deity of some Deshasth Br�hmans, who perform a family rite called Tali
+Wághyas and Muralis. They repeat the sacred cry jai khanderáyácha
+Elkot, and give to people bel-bhandár of Khanderái consisting of the
+sacred Bel leaves and turmeric powder. The god Khanderái is the family
+deity of some Deshasth Bráhmans, who perform a family rite called Tali
 bharane on every purnima or full moon day. The rite is as follows:--
 
 A tali or plate is filled with cocoanuts, fruits, betel nuts, saffron,
-turmeric or bel-bhand�r, etc. Then a pot is filled with water, and on
+turmeric or bel-bhandár, etc. Then a pot is filled with water, and on
 its mouth a cocoanut is placed. This cocoanut, with the pot, is then
 worshipped with flowers, sandal paste, etc., a lighted lamp filled
 with ghi is put in the same place, and the tali is waved thrice round
 the pot, which is supposed to contain the god Khandoba. Five persons
 then lift up the cocoanut with the tali and place it three times on the
-pot, repeating each time the words Elkot or Khande r�y�cha Elkot. The
-cocoanut is then broken into pieces, mixed with sugar or j�gri, and is
-distributed among friends and relations as pras�d. On this occasion,
+pot, repeating each time the words Elkot or Khande ráyácha Elkot. The
+cocoanut is then broken into pieces, mixed with sugar or jágri, and is
+distributed among friends and relations as prasád. On this occasion,
 as well as on the occasions of all Kuladharmas, that is, the days fixed
 for performing the special worship of the family goddess or family god
 of each family, the ceremony called the Gondhal dance is performed. On
 the same occasion another ceremony called Bodan is performed by the
-Deshasths and by the Chitp�vans. It is as follows:-- An image of the
-family deity is placed in a pot or plate called t�mhan, and it is
-then bathed in the panch�mrit, that is, the five holy things, viz.,
+Deshasths and by the Chitpávans. It is as follows:-- An image of the
+family deity is placed in a pot or plate called támhan, and it is
+then bathed in the panchámrit, that is, the five holy things, viz.,
 milk, curds, ghi, honey and sugar. Sandalpaste is offered to it as
 well as flowers, lighted lamps and some sweets and incense. Five women
 whose husbands are alive then prepare five lamps of wheat flour called
 Kuranandi and wave them thrice round the face of the goddess or god, as
-the case may be. All the limps are then placed in the plate or t�mhan
-in which the deity is kept, and the panch�mrita and other materials of
+the case may be. All the limps are then placed in the plate or támhan
+in which the deity is kept, and the panchámrita and other materials of
 worship and food and sweet cakes are mixed together. Occasionally one
 of the five women becomes possessed with the spirit of the kula-devi
 or family deity, and confers blessings on the members of the family
@@ -1494,44 +1468,44 @@ for their devotion. It is believed that those families which fail to
 perform periodically the Bodan, Tali and Gondhal ceremonies in honour
 of their tutelary deity are sure to suffer, from some misfortune or
 calamity during the year. [261] The local deities chiefly worshipped at
-Chaul, Kol�ba District, are Hingl�j, Jakhm�ta, Bhagawati, Champ�wati,
-Mahik�wati, and Golamba-devi. At the sowing and reaping times,
+Chaul, Kolába District, are Hingláj, Jakhmáta, Bhagawati, Champáwati,
+Mahikáwati, and Golamba-devi. At the sowing and reaping times,
 people of the lower castes offer fowls and goats to these deities,
-and Br�hmans offer cocoanuts. [262] The local deity of the village
-W�vashi near Pen in the Kol�ba District is said to possess the power of
+and Bráhmans offer cocoanuts. [262] The local deity of the village
+Wávashi near Pen in the Kolába District is said to possess the power of
 averting evil, and is accordingly held in great respect by the people
 of many villages in the District. Every third year a great fair is
 held, and a buffalo is sacrificed to the goddess on the full moon day
-of the month of Chaitra. The Puj�ri of this goddess is a Gurav. [263]
-Another celebrated Sth�na-deva in the Kol�ba District is Bahiri-Somajai
+of the month of Chaitra. The Pujári of this goddess is a Gurav. [263]
+Another celebrated Sthána-deva in the Kolába District is Bahiri-Somajai
 of Khopoli. It is believed that a person suffering from snake-bite
 is cured without any medicine if he simply resides for one night in
 the temple of this goddess. Sacrifices of goats, fowls and cocoanuts
 are made to this goddess at the time of sowing and reaping. The
-Puj�ris of this deity are known as Shingade Guravs. [264] The worship
-of the local deity B�pdev is much in favour among the villages of
+Pujáris of this deity are known as Shingade Guravs. [264] The worship
+of the local deity Bápdev is much in favour among the villages of
 Apta and the surrounding places. At the times of sowing and reaping,
-offerings of fowls, goats and cocoanuts are made to B�pdev through the
-Puj�ri. [265] The worship of the local deities Kolamb�i, Bhaw�ni, and
-Giroba is prevalent in the Chauk villages. [266] To the Gr�ma-devi of
+offerings of fowls, goats and cocoanuts are made to Bápdev through the
+Pujári. [265] The worship of the local deities Kolambái, Bhawáni, and
+Giroba is prevalent in the Chauk villages. [266] To the Gráma-devi of
 the village of Tale every third year a buffalo is sacrificed, and at
 an interval of two years goats are offered. [267] The deities Shiva
-and K�lk�i are worshipped with great reverence at Bakavali in the
-Ratn�giri District. [268] In many villages of the Ratn�giri District
+and Kálkái are worshipped with great reverence at Bakavali in the
+Ratnágiri District. [268] In many villages of the Ratnágiri District
 the goddess Pandhar is considered to be the Gaon-devi or the chief
-goddess of the village. The Puj�ri is generally a Gurav or Mar�tha
+goddess of the village. The Pujári is generally a Gurav or Marátha
 Kunbi. On every full moon day cocoanuts are offered, and on the
 occasions of sowing and reaping, goats and fowls are sacrificed to
-this deity. [269] At Devgad there is a temple of the goddess Gaj�b�i
-on the sea shore. The Puj�ri of this goddess is a man of the Gh�di
-caste. On the first day of the bright half of the month of M�rgashirsh
+this deity. [269] At Devgad there is a temple of the goddess Gajábái
+on the sea shore. The Pujári of this goddess is a man of the Ghádi
+caste. On the first day of the bright half of the month of Márgashirsh
 (December) special offerings of goats, fowls and cocoanuts are made
-by the villagers. [270] The deities Ravaln�th, M�uli, Vet�l, R�meshwar
-and Hanum�n are usually worshipped in most villages in Ratn�giri. The
-villagers in the Ratn�giri District have great faith in their local
+by the villagers. [270] The deities Ravalnáth, Máuli, Vetál, Rámeshwar
+and Hanumán are usually worshipped in most villages in Ratnágiri. The
+villagers in the Ratnágiri District have great faith in their local
 deities, and before undertaking any important business they obtain
 the consent or take the omen of the deity. This ceremony is known as
-kaul gh�lne and it is performed as follows:--Two betel nuts or flowers
+kaul ghálne and it is performed as follows:--Two betel nuts or flowers
 are taken and one of them is placed on the right side of the deity
 and the other on the left side. The worshipper then bows before the
 deity and requests her to let the nut on the right side fall first
@@ -1542,12 +1516,12 @@ be. The villagers have so much faith in this kaul that they make use
 of this method of divination to ascertain whether sick or diseased
 persons will recover or die. Special sacrifices are offered to these
 local deities whenever an epidemic like cholera occurs. [271] In the
-Ratn�giri District, at many places, there are Swayambhu or natural
+Ratnágiri District, at many places, there are Swayambhu or natural
 lingas of the god Shiva, and over these places temples are built. The
-Puj�ris of these temples are generally Jangams or Lingayat Guravs. No
+Pujáris of these temples are generally Jangams or Lingayat Guravs. No
 animal sacrifices are made at these shrines. [272] At a short distance
 from the village of Makhamle there is a temple of the god Shiva called
-Amn�yeshwar. The following legend is narrated in connection with this
+Amnáyeshwar. The following legend is narrated in connection with this
 temple:--The place where the present temple stands once abounded with
 Amani trees and formed a pasture for cattle. The cow of a certain
 man of the village daily used to go to graze at this place. The
@@ -1562,205 +1536,205 @@ related this wonderful phenomenon to the people. The villagers came
 to the spot, and decided to build a temple to the god Shiva over the
 stone. One part of the stone is in this temple and the other part
 was taken to the village of Kalamburi, where another temple was built
-over it. [273] In the Sangameshwar village the Br�hmans also worship
-the images of the local goddesses Chanduk�i, Jhol�i and Sunk�i. In
-the Konkan the deities N�r�yan, Rawaln�th, Manli, Datta, Vet�l and
+over it. [273] In the Sangameshwar village the Bráhmans also worship
+the images of the local goddesses Chandukái, Jholái and Sunkái. In
+the Konkan the deities Náráyan, Rawalnáth, Manli, Datta, Vetál and
 Shiva are worshipped everywhere. [274] The following legend is told
-about the deity Vet�l, the leader of the ghosts:--In the S�vantw�di
-State there is a temple of Vet�l in the village of Ajgaon. [275]
+about the deity Vetál, the leader of the ghosts:--In the Sávantwádi
+State there is a temple of Vetál in the village of Ajgaon. [275]
 As part of his worship it is considered necessary to offer to this
 deity a pair of shoes every month. The people believe that after a
 few days the shoes become worn out. The inference drawn from this by
-the people is that at night the god Vet�l goes out walking in the
-new shoes. [276] In the village of Khed in the Ratn�giri District,
-a buffalo is offered to the goddess Redj�i on the full moon day of
-Chaitra every third year. [277] At N�ringre offerings of cocoanuts,
-etc. are made to the deities Bh�vak�i, Chala, etc. on the 1st of the
-month of M�rgashirsha. [278] The Schoolmaster of Ibr�mpur states that
-one of the following deities is the gr�madevata of every village in
-the Ratn�giri District viz.: Chandk�i, Varadhan, Khem, Bahiri, Ked�r,
-V�ggaya, Antaral, Manaya, Salbaya and V�gh�mbari. A procession in their
-honour takes place in the months of Chaitra and F�lgun. The Puj�ris
-are generally either Guravs or Mar�tha Kunbis. A ceremony called
+the people is that at night the god Vetál goes out walking in the
+new shoes. [276] In the village of Khed in the Ratnágiri District,
+a buffalo is offered to the goddess Redjái on the full moon day of
+Chaitra every third year. [277] At Náringre offerings of cocoanuts,
+etc. are made to the deities Bhávakái, Chala, etc. on the 1st of the
+month of Márgashirsha. [278] The Schoolmaster of Ibrámpur states that
+one of the following deities is the grámadevata of every village in
+the Ratnágiri District viz.: Chandkái, Varadhan, Khem, Bahiri, Kedár,
+Vággaya, Antaral, Manaya, Salbaya and Vághámbari. A procession in their
+honour takes place in the months of Chaitra and Fálgun. The Pujáris
+are generally either Guravs or Marátha Kunbis. A ceremony called
 Palejatra is performed in the sowing season, while the Dhal-jatra
 is performed at the harvest time. At these fairs fowls, cocoanuts,
-goats, fruits, etc. are offered to these deities. [279] At M�lwan
-on the no-moon day of Shr�van (August) local deities and ghosts are
-propitiated by offering to them goats, fowls, etc. [280] At P�lset in
-the Ratn�giri District, the god Parashur�m is the most important deity
-especially for Chitp�vans. He exterminated the Kshatriyas twenty-one
-times, and having no space for himself and his Br�hmans, he asked
+goats, fruits, etc. are offered to these deities. [279] At Málwan
+on the no-moon day of Shrávan (August) local deities and ghosts are
+propitiated by offering to them goats, fowls, etc. [280] At Pálset in
+the Ratnágiri District, the god Parashurám is the most important deity
+especially for Chitpávans. He exterminated the Kshatriyas twenty-one
+times, and having no space for himself and his Bráhmans, he asked
 the sea to provide him with new land. On meeting with a refusal,
-Parashur�m became enraged and was about to push the sea back with his
+Parashurám became enraged and was about to push the sea back with his
 arrow, when, at the instigation of the sea, a black-bee (bhunga) cut
 the string of his bow, and the arrow only went a short distance. The
 people say that the space thus recovered from the sea came to be called
 Konkan. [281] At Anjarle there are two local goddesses Sawanekarin and
 Bahiri. Offerings of goats and fowls are made to them in the months of
-M�rgashirsha (December) and F�lgun (March). Sometimes liquor and eggs
+Márgashirsha (December) and Fálgun (March). Sometimes liquor and eggs
 are also offered. Offerings can be made on any day except Monday and
-Ek�dashi, Tuesdays and Sundays being considered most suitable. [282]
-At Ubh�d�nda in the Ratn�giri District, Ravaln�th and Bhutan�th
+Ekádashi, Tuesdays and Sundays being considered most suitable. [282]
+At Ubhádánda in the Ratnágiri District, Ravalnáth and Bhutanáth
 are held in great reverence. They are believed to be incarnations
-of the god Shiva. The Puj�ris are generally Guravs, Gh�dis, R�uls
-and Sut�rs. [283] The following goddesses which are popular in the
-Ratn�giri District are believed to be incarnations of the goddess
-Durga, viz. Navala-devi, V�ghur-devi, Jakha-devi and K�lk�i. [284]
-At Maral in the Ratn�giri District there is a swayambhu or natural
+of the god Shiva. The Pujáris are generally Guravs, Ghádis, Ráuls
+and Sutárs. [283] The following goddesses which are popular in the
+Ratnágiri District are believed to be incarnations of the goddess
+Durga, viz. Navala-devi, Vághur-devi, Jakha-devi and Kálkái. [284]
+At Maral in the Ratnágiri District there is a swayambhu or natural
 linga of the god Shiva. It is called Maheshwar, and in its honour a
-fair is held on the Sankr�nt day. [285] The chief local deity of the
-Dah�nu taluka, Th�na District, is Mah�lakshmi. She has seven sisters
-and one brother, two of the sisters being the Pangala-devi at T�r�pur
+fair is held on the Sankránt day. [285] The chief local deity of the
+Dahánu taluka, Thána District, is Mahálakshmi. She has seven sisters
+and one brother, two of the sisters being the Pangala-devi at Tárápur
 and the Delavadi-devi at Ghivali. Goats and fowls are offered to the
-Pangala-devi on the Dasara day. Her Puj�ri is a Gurav. It is said that
+Pangala-devi on the Dasara day. Her Pujári is a Gurav. It is said that
 the goddess Delwadi used to receive her garments from the sea, but
 now this is no longer the case though it is still believed that the
-incense which is burnt before her comes floating from Dw�rka. [286]
-In the village of Edwan there is a goddess called Ash�puri, who used
+incense which is burnt before her comes floating from Dwárka. [286]
+In the village of Edwan there is a goddess called Ashápuri, who used
 to supply her devotees with whatever they wanted. The devotee was
 required to besmear with cow-dung a plot of ground in the temple,
 and to pray for the things wanted by him. The next day, when he came
 to the temple, he found the desired things on the spot besmeared
-with cow-dung. [287] At M�ngaon the Puj�ri of the local goddess is
-either the P�til or the Madhavi of the village. [288] In the village
-of Dahigaon cocoanuts are offered annually to the village M�ruti,
+with cow-dung. [287] At Mángaon the Pujári of the local goddess is
+either the Pátil or the Madhavi of the village. [288] In the village
+of Dahigaon cocoanuts are offered annually to the village Máruti,
 and fowls and goats to the other local deities, in order that the
 village may be protected against danger and disease. [289] It is
-believed that any Br�hman who acts as the Puj�ri of the god Shiva
-will find his family exterminated, and for this reason Br�hmans do
-not act as Puj�ris in the temples of Shiva.
-
-In a few temples of goddesses like Jakh�i etc. the Puj�ri is
-of the Mah�r caste. [290] A great fair is held in honour of the
-goddess Vajr�-b�i or Vajreshwari near Nirmal in the month of K�rtika
-(November). The Puj�ri of the goddess is a Gos�vi of the Giri sect. The
+believed that any Bráhman who acts as the Pujári of the god Shiva
+will find his family exterminated, and for this reason Bráhmans do
+not act as Pujáris in the temples of Shiva.
+
+In a few temples of goddesses like Jakhái etc. the Pujári is
+of the Mahár caste. [290] A great fair is held in honour of the
+goddess Vajrá-bái or Vajreshwari near Nirmal in the month of Kártika
+(November). The Pujári of the goddess is a Gosávi of the Giri sect. The
 worship of Bhimasena is not prevalent in the Konkan, but the hero
-Bhima, like M�ruti, is held in reverence by the gymnasts. Bhima is
-not worshipped, but a work called the Bhima-stavar�j is read at the
+Bhima, like Máruti, is held in reverence by the gymnasts. Bhima is
+not worshipped, but a work called the Bhima-stavaráj is read at the
 bed of a dying man in order that he may obtain salvation. At Ashirgad
-there is a gumpha or cave of Ashwatth�ma, a hero of the Mah�bh�rata,
+there is a gumpha or cave of Ashwattháma, a hero of the Mahábhárata,
 and it is said that a noise is heard coming from the cave on the full
 moon day. [291]
 
 Wherever a village is founded, it is customary to establish a
 village deity as the guardian of the village. The deities chosen are
-M�ruti, K�li, Chandk�i, Varadani, etc. In the Konkan, goddesses are
-preferred, and on the Ghats generally M�ruti is preferred. Certain
+Máruti, Káli, Chandkái, Varadani, etc. In the Konkan, goddesses are
+preferred, and on the Ghats generally Máruti is preferred. Certain
 ceremonies are performed for consecrating the place to the deity,
 and sometimes the deity is called after the village as Marleshwar
 [292] etc. By many lower class people the goddess Pondhar is often
 selected as the guardian of a new village. At Shahpur, if the newly
 founded village is to be inhabited by high class Hindus, the deities
-M�ruti and Durga are selected as gr�ma-devatas, but if it is to be
+Máruti and Durga are selected as gráma-devatas, but if it is to be
 inhabited by lower class people, then such deities as Mhasoba, Chedoba,
-J�kh�i, etc. are chosen. [293] In the Bassein and S�lsette t�lukas the
-following deities viz. M�ruti, Ched�, Chandk�i, and Shiva, are chosen
+Jákhái, etc. are chosen. [293] In the Bassein and Sálsette tálukas the
+following deities viz. Máruti, Chedá, Chandkái, and Shiva, are chosen
 as village deities. Cheda is represented by a long piece of wood or
 stone besmeared with red-powder, and is placed on the outskirts of the
-village. No Br�hman is necessary for establishing a Cheda. The Puj�ri
-is generally a Kunbi or M�li, and he establishes the deity by offering
+village. No Bráhman is necessary for establishing a Cheda. The Pujári
+is generally a Kunbi or Máli, and he establishes the deity by offering
 it a goat or fowls and cocoanuts. [294] Sometimes the guardian deity
 of a new settlement is decided upon by a Kaul. Two or three names of
 deities are selected, betelnuts or flowers are placed on the sides
 of the guardian deity of the neighbouring village and that deity in
 whose name the betelnut falls first is chosen as the deity of the new
-village. [295] At Chaul, the deity called B�pdev is very popular among
+village. [295] At Chaul, the deity called Bápdev is very popular among
 the lower classes. It is represented by a big stone fixed on mortar and
 besmeared with red-powder. When it is established for the first time
-in a village, a Br�hman is required to make the first p�ja or worship,
-but after this it is worshipped by a Puj�ri of a lower caste. [296]
-The Mahars in the Kol�ba District select the ghost-deity called Jhaloba
+in a village, a Bráhman is required to make the first púja or worship,
+but after this it is worshipped by a Pujári of a lower caste. [296]
+The Mahars in the Kolába District select the ghost-deity called Jhaloba
 as the guardian deity of a new settlement. [297] In many cases the
 deity of their former village or of the neighbouring village [298]
 is named by a Bhagat or exorcist, who becomes possessed. [299]
 
 In the Konkan every village farm is supposed to be under the
 guardianship of the minor godlings, the majority of which are called
-Bhuta-Devat�s or ghostly godlings. In some cases the field guardians
-are also the Br�hmanic godlings like M�ruti and Shiva. [300] To the
-Br�hmanic guardians of the field, cocoanuts and flowers are offered
+Bhuta-Devatás or ghostly godlings. In some cases the field guardians
+are also the Bráhmanic godlings like Máruti and Shiva. [300] To the
+Bráhmanic guardians of the field, cocoanuts and flowers are offered
 at the sowing and reaping seasons, and to the rest, fowls, cocoanuts,
 and sometimes goats, are offered. The higher classes feed one or
-two Br�hmans in order to propitiate the deities of the fields; and
+two Bráhmans in order to propitiate the deities of the fields; and
 for the propitiation of the minor deities of the field the lower
 classes perform a rite called Dalap. This rite is performed by a
-man of the Gurav, Gh�di, or R�ul, caste by sacrificing to the field
-deity a goat or fowls and cocoanuts. The puj�ri repeats prayers
+man of the Gurav, Ghádi, or Rául, caste by sacrificing to the field
+deity a goat or fowls and cocoanuts. The pujári repeats prayers
 for a good harvest, and then distributes portions of the offerings
 among the people assembled there for witnessing the rite. [301] In
-the Ratn�giri District on the no-moon day of Jeshta people assemble
-in the temple of the village deity and perform a rite called G�rh�ne
+the Ratnágiri District on the no-moon day of Jeshta people assemble
+in the temple of the village deity and perform a rite called Gárháne
 in order that they should have a good crop, that their village may be
 free from diseases, and that their cattle may be protected. A similar
 rite is performed on the first day of the bright half of the month
-of M�rgashirsha (December), and on this occasion sometimes a goat or
+of Márgashirsha (December), and on this occasion sometimes a goat or
 sheep is sacrificed at the boundary of the village. [302] In order
 that there should be a good harvest, the villagers of Kankaoli worship
-on certain days from the month of K�rtika (November) to the month of
+on certain days from the month of Kártika (November) to the month of
 Shimga (March) the minor deities of the field by offering them fowls,
-cocoanuts, etc. [303] At Achare (Ratn�giri) some people worship the
+cocoanuts, etc. [303] At Achare (Ratnágiri) some people worship the
 god of the clouds on the day on which the Mrigashirsha constellation
 begins, and they believe that thereby plenty of rain is ensured for
 the season. [304] For good harvests and for the protection of their
-cattle, the villagers of Achare pray to the Gr�ma-devata in the month
+cattle, the villagers of Achare pray to the Gráma-devata in the month
 of Jeshta (June), and then go in procession from the temple of the
 village deity to the boundary of the village, where they sacrifice a
 cock and offer some cooked rice with a burning wick upon it, to the
 deity that presides over the fields and harvests. [305] In the village
-of Palset of the Ratn�giri District the goddess Khema is worshipped by
+of Palset of the Ratnágiri District the goddess Khema is worshipped by
 the villagers to obtain good crops, and for the protection of their
-cattle. The P�ja or special worship takes place on the full-moon
-day of M�rgashirsha and on this occasion the sacred Gondhal dance is
-also performed. [306] In certain villages of the Ratn�giri District,
-for obtaining good harvest, people worship the godling Mah�purush
+cattle. The Púja or special worship takes place on the full-moon
+day of Márgashirsha and on this occasion the sacred Gondhal dance is
+also performed. [306] In certain villages of the Ratnágiri District,
+for obtaining good harvest, people worship the godling Mahápurush
 at the beginning of the sowing and reaping operations, and offer
 the deity fowls, cocoanuts and cooked rice. [307] In the village
-of M�lwan, at the sowing and reaping seasons, the villagers usually
+of Málwan, at the sowing and reaping seasons, the villagers usually
 make offerings of fowls and cocoanuts and goats to the guardians of
-the fields, but Br�hmans and such Kunbi farmers as do not eat flesh
-make offerings of cooked rice mixed with curds. [308] At Ubh�d�nda
+the fields, but Bráhmans and such Kunbi farmers as do not eat flesh
+make offerings of cooked rice mixed with curds. [308] At Ubhádánda
 village, in order to secure a good harvest and for the protection
 of the cattle, the villagers worship the spirit godlings called
-Sambandhas and perform the rite called Devach�r. [309] At Kochare,
+Sambandhas and perform the rite called Devachár. [309] At Kochare,
 annual prayers are offered to the godling called Gavatdev for the
 protection of the village cattle. [310] In the Devgad taluka people
 believe that some deity resides in every farm or in every collection
 of fields, and that good or bad harvests are caused as the deity is
 pleased or displeased. [311] In order that there should be plenty of
-rain and that the cattle should be protected, the villagers of M�lgund
+rain and that the cattle should be protected, the villagers of Málgund
 assemble in the temple of the village deity and offer prayers on the
-full moon day of F�lgun (March) and on the 1st day of the bright half
-of M�rgashirsh. [312] In the Kol�ba District, for the protection of
+full moon day of Fálgun (March) and on the 1st day of the bright half
+of Márgashirsh. [312] In the Kolába District, for the protection of
 cattle and for good crops, prayers are offered to the god Bahiri and
 the ghosts Khavis and Sambandh. [313]
 
-At Chauk in the Kol�ba District the villagers perform a special p�ja
+At Chauk in the Kolába District the villagers perform a special púja
 or worship of the god Krishna in order that the village cattle may be
-protected. [314] At Sasawane a fair called p�le jatra is held in the
-month of Bh�drapad (September) in order that the villagers may have a
+protected. [314] At Sasawane a fair called pále jatra is held in the
+month of Bhádrapad (September) in order that the villagers may have a
 good harvest, and that their cattle may be protected against tigers and
 disease. [315] At Akol, on the day which follows the Ganesh-Chaturthi,
 people throw parched rice over their fields and houses so that the
-rats may not run over them. [316] At M�l�d in the Th�na District,
-for the protection of cattle, the god W�ghoba is worshipped at
-night on the 12th of Ashvin which is called the W�gh-b�ras. [317]
-In some villages of the Th�na District the deity W�ghoba or W�ghya is
-worshipped on the 12th day of the dark half of K�rtik. On that day the
+rats may not run over them. [316] At Málád in the Thána District,
+for the protection of cattle, the god Wághoba is worshipped at
+night on the 12th of Ashvin which is called the Wágh-báras. [317]
+In some villages of the Thána District the deity Wághoba or Wághya is
+worshipped on the 12th day of the dark half of Kártik. On that day the
 cowherds collect a quantity of milk and prepare a kind of food known as
-Khir by mixing j�gri and cooked rice. They then proceed to the stone
+Khir by mixing jágri and cooked rice. They then proceed to the stone
 image of the deity in the jungle, and besmear it with new red-lead
 or shendur. They pour a portion of the sweet milk over the stone, and
 offer prayers for the protection of their cattle. They then partake of
-the remaining milk. [318] At Ag�shi and other neighbouring villages,
+the remaining milk. [318] At Agáshi and other neighbouring villages,
 before the fields are ploughed, the villagers assemble and collect a
 certain sum of money, with which they buy goats, fowls, red-powder,
 cocoanuts and parched grain. A goat and some cocks are then sacrificed
 to the spirits residing in the cemeteries and at the boundary of the
-village. Cocoanuts besmeared with gul�l red powder are also offered to
+village. Cocoanuts besmeared with gulál red powder are also offered to
 these ghost godlings. A goat decorated with garlands and red powder is
 then made to walk round the village three times at night, accompanied
-by the villagers, who throw l�hya parched rice while passing. This
-rite is called Siwa B�ndhane or binding the boundary, and is supposed
+by the villagers, who throw láhya parched rice while passing. This
+rite is called Siwa Bándhane or binding the boundary, and is supposed
 to protect the village crops and cattle. No farmer dares to sow his
 seed unless this rite has been performed. After this rite has been
 performed, every farmer appeases his family deity, i.e. Khandoba,
@@ -1792,12 +1766,12 @@ CHAPTER III.
 DISEASE DEITIES.
 
 
-At Vengurla, in the Ratn�giri District, when epidemic diseases prevail,
+At Vengurla, in the Ratnágiri District, when epidemic diseases prevail,
 the people of the village assemble and prepare a basket in which are
 placed cooked rice, cocoanuts, lemons, wine, red flowers and Udid
 (Phaseolus radiatus) grain. The basket is then carried out of the
 village along with a cock or a goat, and deposited outside the village
-boundary. To carry this basket, a person belonging to the Mah�r caste
+boundary. To carry this basket, a person belonging to the Mahár caste
 is generally selected. The people of the next village similarly carry
 the basket beyond their village limits; and it is finally thrown
 into the sea. It is believed that if the basket of offerings to the
@@ -1808,7 +1782,7 @@ women whose husbands are alive. In some cases boiled rice is mixed
 with the blood of a cock, and on the rice is placed a burning black
 cotton wick in a cocoanut shell with a little oil in it. The whole is
 then carried beyond the village boundary and thrown away. [320] In
-the village of Mithb�v in the Ratn�giri District, epidemic diseases
+the village of Mithbáv in the Ratnágiri District, epidemic diseases
 like cholera, small pox, plague, etc., are supposed to come from
 disease deities, and in order to avoid the danger of such diseases
 the people of the village go to the temple of the village deity and
@@ -1817,13 +1791,13 @@ is the Kaul, i.e., asking a favour from the deity. When an epidemic
 of plague broke out for the first time at Sangameshwar, the people
 of the village at once proceeded to worship the village deity; but
 a few cases of plague occurred, even after worshipping the village
-goddess J�khm�ta. When the people went to the temple and asked the
+goddess Jákhmáta. When the people went to the temple and asked the
 reason why the plague continued, it was announced by the deity through
 the temple ministrant that she was helpless in the case of plague,
 and desired the people to worship the god Shiva, thereby signifying
 that the village deity has limited powers, and that the power of
 averting great evils lies with Shiva the god of destruction. [321] In
-the Devgad Taluka of the Ratn�giri District in epidemic diseases like
+the Devgad Taluka of the Ratnágiri District in epidemic diseases like
 cholera, etc., the usual ceremony, i.e., the Paradi (disease-scaring
 basket) is performed. A basket containing boiled rice, red powder,
 red flowers, lemons, betel nuts, betel leaves, etc., is prepared, and
@@ -1835,21 +1809,21 @@ alive are worshipped with turmeric powder, cocoanuts, flowers, etc.,
 and incense is kept burning in the house. The deity of small pox is
 also specially worshipped for a number of days. It is represented by
 a brass or copper lota with a cocoanut placed over it. This process
-is called m�nd bharane i.e. arranging the materials of worship. The
+is called mánd bharane i.e. arranging the materials of worship. The
 girls in the house sing songs in praise of the small pox deity. It is
 believed that in this way the severity of the disease is reduced. [322]
 
-In the Sangameshwar taluka of the Ratn�giri District, when epidemic
+In the Sangameshwar taluka of the Ratnágiri District, when epidemic
 diseases prevail, the people of the village assemble in the temple
 of the village deity, offer a cocoanut to the goddess, and ask for
 a Kaul (omen). After receiving the Kaul they pray for mercy. It is
 believed that if the Kaul is in favour of the people the diseases
-will disappear. [323] At Achare in the M�lwan taluka of the Ratn�giri
+will disappear. [323] At Achare in the Málwan taluka of the Ratnágiri
 District it is believed that epidemic diseases such as cholera, small
 pox, etc., are caused by the anger of the deities Jari and Mari; and
 in order to satisfy those deities animal sacrifices are offered at
 the time of their worship. There are no other deities who cause such
-diseases. [324] At Vijayadurg in the Ratn�giri District, in cases of
+diseases. [324] At Vijayadurg in the Ratnágiri District, in cases of
 small pox, the child suffering from the disease is made to sleep on
 a silk garment Sovalen. Flowers are thrown upon the patient's body,
 and are given to him to smell. Incense is burnt in the house. On the
@@ -1857,75 +1831,75 @@ seventh day from the beginning of the disease, the child is first
 bathed in milk and then in water. Black scented powder called Abir
 is thrown on the body. After two or three days an image representing
 the deity is made of flour, which is worshipped, and a feast is given
-to Br�hmans and unwidowed women. [325]
+to Bráhmans and unwidowed women. [325]
 
-At Basani in the Ratn�giri District the disease of small pox is
-averted by a Br�hman worshipping the goddess Shitala. Br�hmans are
+At Basani in the Ratnágiri District the disease of small pox is
+averted by a Bráhman worshipping the goddess Shitala. Bráhmans are
 also worshipped, and a feast is given to them. In cases of cholera
 and the other epidemic diseases the village deity is worshipped and
 sacrifices are made to her. [326]
 
-At Kochare in the Vengurla taluka of the Ratn�giri District, a woman
+At Kochare in the Vengurla taluka of the Ratnágiri District, a woman
 whose husband is alive is made to represent the goddess Jari Mari,
 and is worshipped with flowers, red powder Kunku and black ointment
-K�jal. She is given a feast of sweet things; and rice and cocoanuts
+Kájal. She is given a feast of sweet things; and rice and cocoanuts
 are put into her lap by another woman whose husband is alive. She is
 then carried in procession through the village with beating of drums
 and the singing of songs. This is similar to the Paradi procession,
 which is also common in that District. [327]
 
-At Navare in the Ratn�giri District, in cases of small pox, the
+At Navare in the Ratnágiri District, in cases of small pox, the
 diseased child and the person into whose body the small pox deities
-called B�y�s enter, are worshipped with Abir black scented powder,
+called Báyás enter, are worshipped with Abir black scented powder,
 flower garlands, &c. [328]
 
-At Pendur in the M�lwan taluka of the Ratn�giri District the wrath
-of the female deities or M�trik�s is supposed to be the cause of
-epidemic diseases, and these M�trik�s are accordingly worshipped for
+At Pendur in the Málwan taluka of the Ratnágiri District the wrath
+of the female deities or Mátrikás is supposed to be the cause of
+epidemic diseases, and these Mátrikás are accordingly worshipped for
 their pacification. [329]
 
-At Chaul in the Kol�ba District the god Shankar is worshipped by
-Br�hmans when epidemic diseases prevail in a village. The worship
+At Chaul in the Kolába District the god Shankar is worshipped by
+Bráhmans when epidemic diseases prevail in a village. The worship
 consists in repeating Vedic hymns. The nine planets are also
 propitiated by sacrifices of boiled rice, etc. There is a famous
 temple of the goddess Shitala at Chaul where the deity is worshipped
-by Br�hmans, who recite Vedic hymns, whenever small pox prevails in
+by Bráhmans, who recite Vedic hymns, whenever small pox prevails in
 the village. The mantras of the goddess and the Shitala Ashtaka are
-also repeated in the Paur�nic style. The women walk round the temple
+also repeated in the Pauránic style. The women walk round the temple
 every day as long as the signs of the disease are visible on their
 children. The goddess is worshipped with turmeric and red powders,
 and clothes and fruits are given to her. The Kaul ceremony is also
-practised in this District. It is worth noticing that even Musalm�ns
+practised in this District. It is worth noticing that even Musalmáns
 ask for a Kaul from this goddess. The days fixed for Kaul are:--Sunday,
 Tuesday, Thursday and Friday. The morning hours are considered
 specially auspicious for the Kaul. There is another temple at Chaul,
-of the goddess Shri Gol�ba Devi. This goddess is also worshipped when
-other epidemic diseases prevail in the village. Sapt�ha i.e. continuous
+of the goddess Shri Golába Devi. This goddess is also worshipped when
+other epidemic diseases prevail in the village. Saptáha i.e. continuous
 worship for seven days is also performed in honour of the deity. The
-gardeners (M�lis) of the village worship this deity every Tuesday
+gardeners (Mális) of the village worship this deity every Tuesday
 morning with cocoanuts gathered from every house in the village. This
 temple is being repaired at present. [330]
 
 When epidemic diseases prevail in the village of Poladpur of the
-Kol�ba District the god Shiva is worshipped by continuously pouring
+Kolába District the god Shiva is worshipped by continuously pouring
 water over the deity's head or linga. Sacrifices of fruits and animals
 are also offered to the village deity. Where there is a temple of the
-deity M�ri or Mah�m�ri, the deity is worshipped through a Br�hman,
+deity Mári or Mahámári, the deity is worshipped through a Bráhman,
 and sacrifices of cocks and goats are offered to her. The deity named
 Shitala is worshipped in cases of small pox. [331]
 
-At V�vashi in the Pen taluka of the Kol�ba District, in cases of
+At Vávashi in the Pen taluka of the Kolába District, in cases of
 epidemic diseases, the people of the village invoke the god Shiva, and
 holy fires called homa are kindled in honour of that god. Sacrifices
 of boiled rice are also offered to the deity. For averting small pox
 the deity Shitala is invoked by the mantras called Shitala Ashtaka. For
 averting fevers the gods Shankar and Vishnu are also worshipped. [332]
 
-At Medhe in the Rohe taluka of the Kol�ba District the god Shiva is
-worshipped in order to avert an epidemic, and Hanum�n is worshipped
+At Medhe in the Rohe taluka of the Kolába District the god Shiva is
+worshipped in order to avert an epidemic, and Hanumán is worshipped
 to avert fevers. [333]
 
-At M�l�d in the Salsette taluka of the Th�na District, when an epidemic
+At Málád in the Salsette taluka of the Thána District, when an epidemic
 prevails in a village, the goddess Navachandi is worshipped and the
 Homa is kindled in her honour. On the last day of worship a goat is
 set free as a sacrifice to the deity. The Bali, i.e., the offering
@@ -1935,31 +1909,31 @@ who follow the same procedure, and at last both the sacrifices are
 thrown into the sea. The goat generally dies, as it does not get
 water and food till it reaches the sea. [334]
 
-In the village of Anjur in the Th�na District, in cases of long
-standing fevers the Br�hmans observe the ceremony called Udak Shanti
+In the village of Anjur in the Thána District, in cases of long
+standing fevers the Bráhmans observe the ceremony called Udak Shanti
 or propitiation by water. It is as follows:--An earthen pot filled
 with water is placed on the ground. On the top of the pot is placed a
 round plate in which the image of the god Brahmadev the son of Vishnu
-is consecrated. Four Br�hmans sit on the four sides of the pot and
-repeat their Vedic hymns. These four Br�hmans are supposed to be the
+is consecrated. Four Bráhmans sit on the four sides of the pot and
+repeat their Vedic hymns. These four Bráhmans are supposed to be the
 four mouths of the god Brahmadev. It is believed by the people that
 by performing this ceremony the fever is made to disappear. [335]
 
-At R�i in the Th�na District some people believe that malarial fevers
+At Rái in the Thána District some people believe that malarial fevers
 are averted by placing secretly a small stone on the head of the god
-Hanum�n. [336]
+Hanumán. [336]
 
-In the Kolh�pur District the nine planets are worshipped in the house
+In the Kolhápur District the nine planets are worshipped in the house
 to ward off diseases such as cholera, small pox, fevers, etc. The
 goddess Laxmi is worshipped in order to avert small pox, the worship
 being generally performed in a garden or a grove of mango trees,
 when parched rice, cocoanuts and lemons are offered to her. The
 people assembled at the spot partake of the food. To avert fever,
-the people perform a certain ceremony ordained in the Sh�stras. If
+the people perform a certain ceremony ordained in the Shástras. If
 the sick person is supposed to be under the evil influence of the
 planet Saturn, the planet is invoked by repeating the mantras, and
-worshipped with the usual offerings. Garments such as a S�ri and a
-Choli are offered to the goddesses M�ri and K�lub�i. When an epidemic
+worshipped with the usual offerings. Garments such as a Sári and a
+Choli are offered to the goddesses Mári and Kálubái. When an epidemic
 disease such as cholera prevails in a village, the people of the
 village install the deity Margai at a place where four roads meet,
 and worship her for seven or eight days with much ceremony. Every one
@@ -1972,13 +1946,13 @@ of drums and much ceremony, to be thrown away beyond the village
 boundary along with the offerings. [337]
 
 Epidemic diseases are not attributed to witchcraft at Devgad in
-the Ratn�giri District. It is believed that they are caused by the
-accumulated sins of the people. [338] In the D�poli taluka of the
-Ratn�giri District epidemic diseases are attributed to witchcraft
+the Ratnágiri District. It is believed that they are caused by the
+accumulated sins of the people. [338] In the Dápoli taluka of the
+Ratnágiri District epidemic diseases are attributed to witchcraft
 by low caste people. The power of averting such diseases lies in
 the hands of the village deities. They are therefore propitiated by
-the sacrifices of cocks, goats, and cocoanuts. [339] At Pol�dpur in
-the Kol�ba District, epidemic diseases are sometimes attributed to
+the sacrifices of cocks, goats, and cocoanuts. [339] At Poládpur in
+the Kolába District, epidemic diseases are sometimes attributed to
 witchcraft by low caste people. Persons well versed in the mantras
 of evil spirits are called Bhagats or exorcists. Some of them keep
 evil spirits at their command. The poor people believe that what
@@ -1988,126 +1962,126 @@ are hungry, they are let loose in the village by the sorcerers for
 the destruction of the people, thus causing an epidemic. When a
 spirit is to be destroyed, the people of the village assemble in a
 mob and attack the sorcerer, a small quantity of blood is taken from
-his tongue and water from the earthen pot of a Ch�mbh�r is poured
+his tongue and water from the earthen pot of a Chámbhár is poured
 upon it. It is believed that by so doing the spirit is permanently
 destroyed and the sorcerer either forgets all his mantras or they
 become ineffective. The spirit is called tond bhut, and it sometimes
 troubles even animals. [340]
 
-At Chauk in the Karjat taluka of the Kol�ba District, the people
-believe that the devotees of the M�ri deity bring on epidemic
+At Chauk in the Karjat taluka of the Kolába District, the people
+believe that the devotees of the Mári deity bring on epidemic
 diseases by the use of their mantras, and in order to satisfy them,
-offerings are made to the deity M�ri which are taken by the devotees
-or Bhagats. [341] At V�de in the Th�na District epidemic diseases are
+offerings are made to the deity Mári which are taken by the devotees
+or Bhagats. [341] At Váde in the Thána District epidemic diseases are
 attributed to witchcraft. There are some women who are supposed to
 bring on, or at least foster, the growth of such diseases by their
 evil mantras. Such women are threatened or punished by the people,
 and sometimes they are even driven out of the village. [342] In
-the village of Anjur of the Th�na District, if a man vomits blood
+the village of Anjur of the Thána District, if a man vomits blood
 accidently and falls ill, or dies, it is believed to be due to the
-act of Muth M�rane, that is, the throwing of a handful of rice over
+act of Muth Márane, that is, the throwing of a handful of rice over
 which incantations have been repeated. If there be any sorcerer in
 the village who has learnt the same incantations, he alone is able to
 return the Muth to the sorcerer who first used it. [343] At Shirgaum
-in the Umbergaon taluka of the Th�na District, when epidemic diseases
+in the Umbergaon taluka of the Thána District, when epidemic diseases
 prevail in the village, the people of the village take a turn round
 the village in a body and kill a buffalo. A Bali or offering of boiled
 rice, cocoanuts, cocks and goats is also offered to the deities that
 cause epidemic diseases. [344]
 
 When cattle disease breaks out in a village the people of the
-Devagad taluka in the Ratn�giri District generally prevent the
+Devagad taluka in the Ratnágiri District generally prevent the
 healthy cattle from mixing with the diseased, and the people of
 the neighbouring villages take precautions against using the milk,
 etc. of the diseased cattle. At such times the cattle of the village
 in which the disease breaks out are prohibited from entering the
-neighbouring villages. [345] At Ubh�d�nda in the Ratn�giri District,
+neighbouring villages. [345] At Ubhádánda in the Ratnágiri District,
 the deity named Maha Gira is worshipped in connection with cattle
-diseases. At some places a feast is given to Br�hmans, and in certain
+diseases. At some places a feast is given to Bráhmans, and in certain
 villages of this District a man is painted like a tiger, carried out
 of the village and bathed in a river. It is believed that this is
 one of the remedies for averting cattle diseases. [346] At Fonda in
-the Ratn�giri District, when cattle disease breaks out, a goat or a
+the Ratnágiri District, when cattle disease breaks out, a goat or a
 cock is sacrificed at the temple of the village deity. [347] In some
-villages of the M�lwan taluka the deity Br�hman is worshipped. [348]
-At Basani in the Ratn�giri District the gods of the Mah�rs as
+villages of the Málwan taluka the deity Bráhman is worshipped. [348]
+At Basani in the Ratnágiri District the gods of the Mahárs as
 also the village deity are worshipped in connection with the cattle
-diseases. [349] At V�vashi in the Kol�ba District when cattle disease
+diseases. [349] At Vávashi in the Kolába District when cattle disease
 prevails in a village, a pig is killed and buried on the border of
 the village. A sweet oil lamp in the shell of a crab or a lobster is
 kept burning in the cowshed. River or sweet water fishes are boiled
 in water, and the water is given to the animals to drink. The owner
 also cleans the cowshed and burns sulphur, camphor, dammer and other
-disinfectants. [350] At Varsai in the Pen taluka of the Kol�ba District
+disinfectants. [350] At Varsai in the Pen taluka of the Kolába District
 a Kaul is taken from the village deity to prevent cattle diseases,
 that is, the village deity is consulted through the temple ministrant,
 who acts as the spokesman of the oracle. [351] At Medhe in the Rohe
-taluka of the Kol�ba District the village deity Bahiroba is worshipped
+taluka of the Kolába District the village deity Bahiroba is worshipped
 in connection with cattle diseases. The diseased animals are minutely
 examined, and the affected part of their body is branded with a red
-hot iron. [352] In the village of Umela of the Th�na District the
+hot iron. [352] In the village of Umela of the Thána District the
 village deity is worshipped and sacrifices are offered to her. Milk
 from the affected villages is prohibited, and vegetables are not fried
 in oil during the prevalence of the disease in the village. [353]
-At Kolh�pur, the people make vows to the god, and ashes from the
+At Kolhápur, the people make vows to the god, and ashes from the
 temples are brought and applied to the forehead of the cattle. Cotton
 strings are tied to the feet or the neck of the cattle in the name
-of the god. They also make vows to the deities Tamj�i and W�ghj�i,
+of the god. They also make vows to the deities Tamjái and Wághjái,
 and offer to them eyes made of silver, a new cloth, a fowl or a goat,
 when their animals are cured of the disease. [354]
 
-In the Devgad taluka of the Ratn�giri District, in cases of malarial
+In the Devgad taluka of the Ratnágiri District, in cases of malarial
 fevers pieces of certain kinds of herbs are fastened together with
 black cotton strings, and tied round the arm or neck of the person
 suffering from the disease. Sacred ashes are put in a copper amulet
 and the amulet is tied in the manner above described. [355] At Fonda
-in the Ratn�giri District, in addition to herbs and copper amulets,
+in the Ratnágiri District, in addition to herbs and copper amulets,
 peacock feathers in black cotton strings are tied to the arms of the
 persons suffering from malarial fevers, etc. [356] At Vengurla in the
-Ratn�giri District, in fevers like malaria, black strings of cotton are
+Ratnágiri District, in fevers like malaria, black strings of cotton are
 tied round the arm or neck, and certain secret mantras are repeated
 at the time. It is believed that the power of the mantras is lost if
-they are disclosed to the public. [357] At Murud in the D�poli taluka
-of the Ratn�giri District the mantras of the god Narsinh, the fourth
+they are disclosed to the public. [357] At Murud in the Dápoli taluka
+of the Ratnágiri District the mantras of the god Narsinh, the fourth
 incarnation of Vishnu, are repeated for the exorcism of diseases. [358]
-In the D�poli taluka people who want to get rid of their diseases
+In the Dápoli taluka people who want to get rid of their diseases
 tie a copper amulet to their arms. The mantras that are repeated on
 such occasions are kept secret. There are at present some persons in
 the Anjarle village who give such amulets and charms. [359] In the
-Chiplun taluka of the Ratn�giri District the following articles are
+Chiplun taluka of the Ratnágiri District the following articles are
 used for averting diseases:--Copper amulets, black cotton strings,
 and holy water over which certain mantras have been repeated by the
-exorcist. [360] At Poladpur in the Kol�ba District, black cotton
+exorcist. [360] At Poladpur in the Kolába District, black cotton
 strings are tied round the arm in cases of malarial fevers. Some
 mantras are repeated in cases of pain in the right or left side of
 the body. Besides the mantras some signs and figures are drawn on
 birch leaves, and tied round the arm or the neck of the patient. Women
 who wish to have children wear such black cotton strings and copper
-amulets. [361] At V�vashi in the Kol�ba District mantras are in vogue
+amulets. [361] At Vávashi in the Kolába District mantras are in vogue
 for the exorcism of diseases such as liver and spleen affections. For
 exorcising eye diseases black cotton thread is tied to the ear. [362]
-At Chauk in the Karjat taluka of the Kol�ba District, ashes are applied
+At Chauk in the Karjat taluka of the Kolába District, ashes are applied
 to the body of the sick person after repeating certain mantras over
-them. [363] At M�l�d in the Th�na District, for exorcising diseases
+them. [363] At Málád in the Thána District, for exorcising diseases
 caused by evil spirits, certain letters of the Nrisinha mantra are
 written on a birch leaf, and the leaf is tied round the arm of the
 sick man with a copper amulet. In order to drive out the evil spirit
 permanently, the god Nrisinha is worshipped, and sacred fire is kindled
 to propitiate the deity. For the worship of Nrisinha the ministrant
 required must be a regular devotee of Nrisinha, and he must also be a
-Panch�kshari, i.e., one who knows the mantras of evil spirits. [364]
-In the village of Shirgaon in the M�him taluka of the Th�na District,
+Panchákshari, i.e., one who knows the mantras of evil spirits. [364]
+In the village of Shirgaon in the Máhim taluka of the Thána District,
 in addition to copper amulets and black threads of cotton, mantras
-of Musalm�n saints or pirs are in vogue for exorcising disease. [365]
-At Kolh�pur, the higher classes perform the religious ceremony called
-Anushth�n to propitiate Shiva, the god of destruction, in order to
+of Musalmán saints or pirs are in vogue for exorcising disease. [365]
+At Kolhápur, the higher classes perform the religious ceremony called
+Anushthán to propitiate Shiva, the god of destruction, in order to
 avert disease, and also make vows to the same deity. The lower classes
 offer cocoanuts, fowls or a goat. They sometimes go to the exorcist
 for ashes in the name of the god, and apply them to the forehead of
 the diseased person. Copper amulets and cotton strings given by the
 exorcist are also tied round the neck of the sick person. [366]
 
-At Adivare in the Ratn�giri District the following practices are
+At Adivare in the Ratnágiri District the following practices are
 adopted for driving out evil spirits that cause disease. Incense is
 burnt before the exorcist, drums are beaten, and then the exorcist
 takes a burning wick in his hand and frightens the diseased person by
@@ -2116,24 +2090,24 @@ also cries out loudly. He then draws out the evil spirit from the
 body of the diseased person, and puts it in a bottle, which is either
 carried out of the village and buried under ground near a big tree
 or is thrown into the sea. [367] In the Sangameshwar taluka of the
-Ratn�giri District, the process of exorcising is sometimes accompanied
+Ratnágiri District, the process of exorcising is sometimes accompanied
 by dancing and loud cries. The person who suffers from evil spirits
-is taken to Narsoba's W�di in the Kolh�pur State where patients are
-believed to find a cure. [368] In the Devgad taluka of the Ratn�giri
+is taken to Narsoba's Wádi in the Kolhápur State where patients are
+believed to find a cure. [368] In the Devgad taluka of the Ratnágiri
 District the exorcist, when possessed, does not dance as at other
 places, but freely uses abusive epithets to drive out the evil
 spirits; and on such occasions the threats are repeated loudly by
-the exorcist. [369] In the D�poli taluka of the Ratn�giri District,
+the exorcist. [369] In the Dápoli taluka of the Ratnágiri District,
 dancing is used in exorcism. While dancing, the exorcist makes a show
 of different kinds of fits. They are similar to those made by a person
 suffering from hysteria. He also stands and sways his body to and fro
 for some time, then assumes a serene and quiet attitude, and begins
-to cry out loudly. [370] There are some sorcerers at D�sgaon in the
-Kol�ba District, who dance and cry out loudly in order to drive out the
-evil spirits from the body of the diseased. [371] At M�l�d in the Th�na
+to cry out loudly. [370] There are some sorcerers at Dásgaon in the
+Kolába District, who dance and cry out loudly in order to drive out the
+evil spirits from the body of the diseased. [371] At Málád in the Thána
 District dancing is used in exorcism. The following is a description of
 one of these dances. Songs of the deity which is to be summoned on the
-occasion are sung along with the music of the T�l (a kind of cymbal)
+occasion are sung along with the music of the Tál (a kind of cymbal)
 and the beating of drums called Ghumat. The Ghumat is an earthen jar,
 the lower and upper ends of which are covered over with leather. The
 man in whose body the deity is to make its appearance takes his bath
@@ -2149,7 +2123,7 @@ the cause for which it has attacked the patient. He then explains the
 measures and rites by which the spirit can be driven out. The people
 abide by his directions, and the patient is thus cured. [372]
 
-At Padghe in the Th�na District, when an evil spirit is to be driven
+At Padghe in the Thána District, when an evil spirit is to be driven
 out from the body of the patient, the latter is asked to hold in
 his mouth a betelnut or a lemon. After some time, the betelnut or
 the lemon is put into a bottle, the bottle is then tightly corked
@@ -2157,56 +2131,56 @@ and buried underground. A copper pot is filled with water, and the
 diseased person is asked to hold the pot upside down. If the water
 runs out it is believed that the spirit has disappeared. [373]
 
-In the village of Edwan of the Th�na District, dancing is practised
+In the village of Edwan of the Thána District, dancing is practised
 in cases of spirit possession, but it is resorted to among the lower
 castes only. While dancing, the sorcerer cries out loudly, and throws
 grains of Udid (Phaseolus radiatus) on the body of the diseased person
-[374] after repeating certain mantras. This rite is styled Bh�rani
+[374] after repeating certain mantras. This rite is styled Bhárani
 or the process of charming.
 
-At Kolh�pur, dancing is not used in exorcism, but the people suffering
+At Kolhápur, dancing is not used in exorcism, but the people suffering
 from evil spirits sometimes dance and cry out loudly. Some of them
 loose their hair while dancing, and even strike their heads. Some
 quarrel like combatants, and some of them try to make speeches like
-orators. There is a temple of the god Shri Dutta at Narsinhw�di in
-the Kolh�pur State, to which people suffering from evil spirits are
+orators. There is a temple of the god Shri Dutta at Narsinhwádi in
+the Kolhápur State, to which people suffering from evil spirits are
 brought for a cure. These people cry out loudly when the palanquin of
-the Sw�mi Mah�r�j is carried through the village, and spirits usually
+the Swámi Maháráj is carried through the village, and spirits usually
 quit the bodies of their victims at this time, for it is said that
-they cannot bear the proximity of the Sw�mi Mah�r�j. Patients are
+they cannot bear the proximity of the Swámi Maháráj. Patients are
 also cured by residing in the village for a certain period. On this
-account the village of Narsob�chiw�di is considered very holy. A big
+account the village of Narsobáchiwádi is considered very holy. A big
 festival is celebrated in this village annually on the twelfth day of
-the dark half of Ashvin (October). Feasts are given to the Br�hmans,
-the expenses being borne by the Kolh�pur State. [375]
+the dark half of Ashvin (October). Feasts are given to the Bráhmans,
+the expenses being borne by the Kolhápur State. [375]
 
-In the Sangameshwar taluka of the Ratn�giri District, the Bhagat or
+In the Sangameshwar taluka of the Ratnágiri District, the Bhagat or
 exorcist is respected by the lower caste people. His duties are to ask
 a kaul from the deity on behalf of the people and to alleviate their
 sufferings. His appointment is hereditary, the clever member of the
 family generally following the profession of his father. [376] In the
-Devgad taluka of the Ratn�giri District, low class people are afraid of
+Devgad taluka of the Ratnágiri District, low class people are afraid of
 sorcerers because they might injure them if they are offended. They
 therefore are careful not to cause them displeasure. There, the
 profession of a sorcerer or exorcist is not hereditary. Any one
 who learns the wicked mantras after attending regularly the burial
 and burning grounds for some days becomes an expert, and may follow
-the profession. [377] In the M�lwan taluka of the Ratn�giri District
+the profession. [377] In the Málwan taluka of the Ratnágiri District
 the chief function of the village sorcerer is to worship the village
 deity. All kinds of gifts and presents intended for the deity are made
 through him. His profession is hereditary and he is much respected
-by the ignorant people [378]. At Fonda in the Ratn�giri District the
+by the ignorant people [378]. At Fonda in the Ratnágiri District the
 exorcist is not appointed, but one who can satisfactorily interpret or
 explain to the village deity the sufferings of the people is generally
 selected. [379]
 
-In the Vengurla taluka of the Ratn�giri District, the chief function
+In the Vengurla taluka of the Ratnágiri District, the chief function
 of the village sorcerer is to find remedies for the cure of persons
 suffering from evil spirits. His position among the people of the low
 classes is considered high. He follows the hereditary profession of
 a sorcerer, and generally the eldest son succeeds his father. [380]
 
-At Chidhran in the Panwel taluka of the Kol�ba District, Bhutes,
+At Chidhran in the Panwel taluka of the Kolába District, Bhutes,
 a caste of beggars, are the devotees of a goddess. Some of them are
 called Bhagats. Devrishis are very rare. The difference between a
 Devrishi and a Bhagat is as follows:--A Devrishi removes the evil
@@ -2214,27 +2188,27 @@ spirits by simply repeating the mantras while the Bhagat removes
 them by bringing the evil spirit into his own body and by dancing,
 etc. [381]
 
-At Chaul in the Kol�ba District, Bhutes go begging in the morning every
+At Chaul in the Kolába District, Bhutes go begging in the morning every
 day for the first nine days of the month of Ashvin (October). On the
 tenth day the Bhutya is given a pice from every house. These Bhutes
-are devotees of the goddess Shakti. At Sasawane in the Kol�ba District
+are devotees of the goddess Shakti. At Sasawane in the Kolába District
 the village sorcerer comes to beg every day and is given rice, etc.,
 but during the first nine days of the bright half of Ashvin (October)
-he is given copper coins. [382] At Anjur in the Th�na District the
+he is given copper coins. [382] At Anjur in the Thána District the
 devotee of a particular god is called Bhagat, and one who knows how to
 summon or eject evil spirits is called Bhutya. A Devrishi is a person
 who knows the mantras for warding off the great evil spirits such as
-Brahma R�kshasa, Brahma Samband, etc. These three classes are respected
+Brahma Rákshasa, Brahma Samband, etc. These three classes are respected
 only for performing their respective duties, and not otherwise. [383]
 
-At Kolh�pur, the sorcerer is never appointed. His functions are to
+At Kolhápur, the sorcerer is never appointed. His functions are to
 ask a kaul from the deity, to pray for the welfare of the people, and
 explain to them what he sees in his dreams. He holds no position in
 higher society, but the poor people who believe in him are afraid of
 him. Sorcerers are generally very cunning; they frighten poor people,
 and obtain from them presents and gifts for their maintenance. [384]
 
-In the Vengurla taluka of the Ratn�giri District red flags are hoisted
+In the Vengurla taluka of the Ratnágiri District red flags are hoisted
 on Banyan, Pipal, and Umbar trees, and on certain occasions offerings
 of coins and cocoanuts are made. It is believed that when the three
 kinds of trees happen to grow together, i.e., close to each other,
@@ -2242,25 +2216,25 @@ near a well or on the bank of a river, the god Datta resides there,
 but such cases are very rare. These trees are supposed to be the
 haunts of the Munja spirit, and therefore copper coins waved round the
 persons suffering from evil spirits are thrown underneath them. There
-are no sacred wells in this taluka. [385] In the D�poli taluka of the
-Ratn�giri District, the Banyan and Pipal trees are worshipped. The
+are no sacred wells in this taluka. [385] In the Dápoli taluka of the
+Ratnágiri District, the Banyan and Pipal trees are worshipped. The
 former is worshipped by women on the full moon day of the month of
 Jestha (June) and on the no moon day when it falls on Monday. On
 these occasions a cotton thread is tied round the tree, and offerings
 of glass beads, cocoanuts, fruits, etc., are made. These trees are
 also worshipped with offerings of copper coins, etc. [386] In the
-D�poli taluka, there is a certain place between the two villages of
+Dápoli taluka, there is a certain place between the two villages of
 Anjarla and Harnai where persons passing by that side throw one or
 two stones, causing thereby a heap of stones there. It is believed
 that by doing this the person who throws such stones gets rid of his
 itch. This place is called Girjoba. Hands and feet made of wood are
 also offered by persons who make vows to do so when their hands or
-legs are affected by any disease. [387] At Ibr�mpur in the Ratn�giri
+legs are affected by any disease. [387] At Ibrámpur in the Ratnágiri
 District offerings of cotton thread, copper coins, and fruit are made
 to Banyan and Pipal trees on the full moon day of the month of Jestha
-(June) and on every Saturday in the month of Shr�wan (August). [388]
+(June) and on every Saturday in the month of Shráwan (August). [388]
 
-At Vavanje in the Panwel taluka of the Kol�ba District, offerings
+At Vavanje in the Panwel taluka of the Kolába District, offerings
 of coins, etc., to sacred trees are made at the time of Parwani
 (a festival). For instance, when the no moon day falls on Monday,
 the women worship the Pipal tree, and on the full moon day of Jestha
@@ -2270,7 +2244,7 @@ the period of her confinement or ceremonial impurity, is taken to
 a well, from which she has to bring home water, and is required to
 worship the well with the following materials, viz.:--cotton thread,
 copper coins, cocoanuts and such other fruit as can be had on the
-occasion. [389] At Varsai in the Pen taluka of the Kol�ba District,
+occasion. [389] At Varsai in the Pen taluka of the Kolába District,
 offerings of cotton cloth, copper coins, cocoanuts, betelnuts and
 plantains are made to the Banyan, Pipal, and Umbar trees, and also to
 holy wells. The Pipal, Tulsi, and Umbar trees are worshipped daily
@@ -2278,43 +2252,43 @@ by women in this district, while the Banyan is worshipped on the
 full moon day of Jestha (June). The materials of worship are:--rice,
 fruits, water, sandalpaste, flowers, mangoes and jack fruits. [390]
 
-At M�l�d in the Th�na District, the Banyan tree is worshipped by
+At Málád in the Thána District, the Banyan tree is worshipped by
 women of the Dwijas, i.e., of the twice born castes, on the full
 moon day of the month of Jestha. Copper or silver coins and fruit
-are offered to the tree. These offerings are taken by the Br�hman
-priest, who explains to them the modes of worship. The Br�hman
+are offered to the tree. These offerings are taken by the Bráhman
+priest, who explains to them the modes of worship. The Bráhman
 priest is also given some money as a gift. This Vrata, i.e., vow,
 is observed by women by fasting for three successive days, from
 the 13th to the 15th day of the bright half of Jestha (June). The
-Pipal tree is worshipped daily by some men and women of the Br�hman
+Pipal tree is worshipped daily by some men and women of the Bráhman
 caste. Women walk round this tree for a hundred and eight times or
 more daily. Some persons hold a thread ceremony for the Pipal tree in
 order to obtain a son, and worship the tree for a certain period. It
 is worshipped with fruit and copper coins. Wooden cradles are also
 offered to the tree. Wells are worshipped on auspicious days such as
-Parwani by women of the upper castes. [391] At Padghe in the Th�na
+Parwani by women of the upper castes. [391] At Padghe in the Thána
 District the Banyan tree is worshipped on the full moon day of Jestha,
-and the Pipal is worshipped every Saturday in the month of Shr�wan
+and the Pipal is worshipped every Saturday in the month of Shráwan
 (August). The Pipal tree is not worshipped before the performance of
 its thread ceremony, and its thread ceremony is not performed till
 the tree bears at least one thousand leaves. [392]
 
-At Kolh�pur, the Banyan and Pipal trees are considered very holy,
+At Kolhápur, the Banyan and Pipal trees are considered very holy,
 and offerings of rags, coins, etc., are made to them. It is a custom
 among the Hindu women to worship the Banyan tree on the full moon
 day of Jestha. Offerings of cloth and fruit are made to this tree,
 and copper or silver coins are given as dakshana. Some women make
 a small model in gold, silver, or copper of the Banyan tree or of
-its leaf, and present it to the Br�hman priest along with a present
+its leaf, and present it to the Bráhman priest along with a present
 of money. All these rites are required to be strictly performed as
-enjoined in the Sh�stras. [393]
+enjoined in the Shástras. [393]
 
-At N�gothane in the Kol�ba District, it is believed that men who
+At Nágothane in the Kolába District, it is believed that men who
 are well versed in the mantras of witchcraft and sorcery sometimes
 transfer diseases from one person to another. [394] Vaccination is
 believed to be a method of transferring disease to other persons. [395]
 
-At M�l�d in the Th�na District a method of transferring disease
+At Málád in the Thána District a method of transferring disease
 from one person to another is in practice among the Shudras. It is
 as follows:--A woman without a child cuts secretly a little piece
 from the garment of a woman who has children. She then burns the
@@ -2326,13 +2300,13 @@ disappears, and she begets children. It is said that if the second
 woman comes to know of the mischief before using that garment, she
 discontinues the use of the same, and no harm is done to her. [396]
 
-In the Umbergaon taluka of the Th�na District the methods of
-transferring disease are called Muth M�rane, i.e., a bewitched lime is
+In the Umbergaon taluka of the Thána District the methods of
+transferring disease are called Muth Márane, i.e., a bewitched lime is
 sent to the person to whom the disease is to be transferred. Various
 mantras are also secretly repeated with the object of transferring
 the disease to an enemy. [397]
 
-At Kolh�pur, there are no methods of transferring disease to other
+At Kolhápur, there are no methods of transferring disease to other
 persons, but it is said that the following ceremony is practised in
 the case of persons suffering from swollen glands. Rice, Udid grain
 etc. are tied in a yellow cloth, and three knots are made in it. This
@@ -2342,7 +2316,7 @@ roads meet. It is then supposed that the person who steps on the
 bundle first is attacked with the disease, and the one for whom the
 rite is performed is cured. [398]
 
-At Devgad taluka in the Ratn�giri District it is believed that evil
+At Devgad taluka in the Ratnágiri District it is believed that evil
 spirits are fond of things like a cock, cocoanuts, boiled rice, etc.,
 and when a person considers himself attacked by evil spirits, these
 things are waved round his body and thrown away at some distance from
@@ -2352,56 +2326,56 @@ away is prohibited from looking behind. The things required for a
 bali, i.e., oblation, on such occasions are boiled rice, red powder,
 and an oil lamp made of black cotton wick. [399]
 
-In the Vengurla taluka of the Ratn�giri District, when a person is
+In the Vengurla taluka of the Ratnágiri District, when a person is
 suffering from any disease for a long time, and when ordinary medicines
 prove to be ineffective, a goat or a cock is waved round the body of
 the patient, and are then put beyond the village boundary or taken
 away by the sorcerer. While performing this rite, the man must repeat
 certain mantras. [400]
 
-At Fonda in the Ratn�giri District, the use of scapegoats is
+At Fonda in the Ratnágiri District, the use of scapegoats is
 resorted to in cases of persons supposed to have been attacked by
 evil spirits. Curds and boiled rice are waved round the body of the
 diseased person and thrown away at a distance from the house. In some
 cases it is said that the cock which is waved round the body of the
 sick person dies instantaneously. [401]
 
-In the M�lwan taluka of the Ratn�giri District the scapegoat (often a
+In the Málwan taluka of the Ratnágiri District the scapegoat (often a
 cock) is waved three times round the sick person and thrown into the
 street. The man who goes to throw it away is prohibited from looking
 behind. Burnt cowdung ashes are thrown out of the door after the man
 has left the house, and the door is closed at once. [402]
 
-In the D�poli taluka, cocoanuts, curds, boiled rice, turmeric powder,
+In the Dápoli taluka, cocoanuts, curds, boiled rice, turmeric powder,
 red powder, cocks etc. are waved round the body of the sick person
 and taken beyond the village boundary or to a big tree supposed to
 be haunted by evil spirits, and in some cases these things are thrown
 away where four roads meet. [403]
 
-In the R�j�pur taluka of the Ratn�giri District scapegoats are used
-by the low caste people, while Br�hmans use cocoanuts, boiled rice
-and copper coins. [404] At K�lshe in the Ratn�giri District eggs,
+In the Rájápur taluka of the Ratnágiri District scapegoats are used
+by the low caste people, while Bráhmans use cocoanuts, boiled rice
+and copper coins. [404] At Kálshe in the Ratnágiri District eggs,
 cocks, goats, etc. are used as scapegoats. These things are waved
 round the body of the patient, and taken beyond the village limits
 or far from the residence of the sick person. For this rite a man
-from the Gh�di, Gurav, R�val, or Mah�r caste is invited at night,
+from the Ghádi, Gurav, Rával, or Mahár caste is invited at night,
 and he is paid in cash for his services. [405]
 
-At Ibr�mpur in the Ratn�giri District, the cocks and goats used for
+At Ibrámpur in the Ratnágiri District, the cocks and goats used for
 driving out evil spirits from the body of the patient are not thrown
 away, but are eaten by the exorcist. [406]
 
-At Navre in the Ratn�giri District, hens are used to extract the
+At Navre in the Ratnágiri District, hens are used to extract the
 poison of snake bites from the body of the sufferer. In cases of evil
 spirits alone, cocoanuts, cocks and goats are used as scapegoats. [407]
 
-At D�sgaon in the Kol�ba District, a Paradi (basket) containing
+At Dásgaon in the Kolába District, a Paradi (basket) containing
 black glass beads, bangles, turmeric and red powders, sweetmeat of
 five sorts, flowers, cocoanut, a burning scented stick, and rice,
 is waved three times round the body of the patient, and thrown away
 outside the village. [408]
 
-At Kolh�pur, the use of fowls, goats, limes, cocoanuts, copper coins,
+At Kolhápur, the use of fowls, goats, limes, cocoanuts, copper coins,
 dry chillies and salt is in vogue, not only in cases of sick persons,
 but also when a person performs a feat such as bending an iron bar,
 or doubling with his hands a silver coin, or winning a victory in
@@ -2430,19 +2404,19 @@ of their re-appearance or re-birth in their children. And for this
 reason, as well as for protection against evil, the dead ancestors
 are worshipped.
 
-The custom regarding the worship of ancestors prevailing at K�lshe
-in the Ratn�giri District is as follows:--The worship of ancestors is
-called Shr�ddha (anniversary). It is performed on the no moon day of
+The custom regarding the worship of ancestors prevailing at Kálshe
+in the Ratnágiri District is as follows:--The worship of ancestors is
+called Shráddha (anniversary). It is performed on the no moon day of
 every month, on the date of the death of the person every year, and
-also on the same date of the dark half of the month of Bh�drapada
-(September). Among the Br�hmans, Br�hman priests are invited,
+also on the same date of the dark half of the month of Bhádrapada
+(September). Among the Bráhmans, Bráhman priests are invited,
 worshipped, and are given a feast, after worshipping balls of boiled
 rice as representing the dead ancestors. The special materials used
 for worship are sesamum and barley grain. The same custom prevails
-among non-Br�hmans with the exception that the balls are made of
+among non-Bráhmans with the exception that the balls are made of
 rice flour and not of boiled rice. To partake of the food on such
 occasions, the lower classes invite married persons of their own
-caste. The anniversary day of S�dhus and Mahants, i.e., saints,
+caste. The anniversary day of Sádhus and Mahants, i.e., saints,
 is called Punya tithi, i.e., the day of merit.
 
 It is commonly believed that spirits are mortal. The life of the
@@ -2452,16 +2426,16 @@ descendants. There is no belief that one spirit dies and another takes
 its place, but it is believed that the ancestors are sometimes reborn
 in the same family. [410]
 
-At Ubh�d�nda in the Vengurla taluka of the Ratn�giri District ancestors
+At Ubhádánda in the Vengurla taluka of the Ratnágiri District ancestors
 are worshipped every year on the same date of the month (according
 to the Hindu calendar year) on which the person died, by performing a
-Shr�ddha rite. They are also worshipped on the same date in the second
-half of Bh�drapada (September) every year. This is by a rite called
-Mah�laya Shr�ddha. On both these occasions Br�hmans are invited, and
+Shráddha rite. They are also worshipped on the same date in the second
+half of Bhádrapada (September) every year. This is by a rite called
+Mahálaya Shráddha. On both these occasions Bráhmans are invited, and
 the worshipping ceremony is performed by repeating the mantras. After
 the ceremony, all the invited guests men and women partake of food.
 
-S�dhus are worshipped after washing their feet with sandal paste,
+Sádhus are worshipped after washing their feet with sandal paste,
 flowers, cocoanuts and gifts of money.
 
 It is believed that evil spirits undergo a transformation after a
@@ -2469,13 +2443,13 @@ lapse of twelve years. The practice of giving the names of ancestors
 to children is common, and it is due to the belief that the spirits
 of the dead are reborn in children in the same family. [411]
 
-At Pendur in the Ratn�giri District the ancestors are worshipped on the
+At Pendur in the Ratnágiri District the ancestors are worshipped on the
 last day of every Hindu calendar month. This monthly worship is called
-Darsha Shr�ddha. The annual anniversary of the manes is celebrated
-by the ceremony called the S�mvatsarik Shr�ddha. If any ancestor
-has died after becoming a recluse or Sany�si, his body is buried,
-and a tomb called a sam�dhi is erected over it; and his descendants,
-instead of performing the annual Shr�ddha, worship the tomb of the
+Darsha Shráddha. The annual anniversary of the manes is celebrated
+by the ceremony called the Sámvatsarik Shráddha. If any ancestor
+has died after becoming a recluse or Sanyási, his body is buried,
+and a tomb called a samádhi is erected over it; and his descendants,
+instead of performing the annual Shráddha, worship the tomb of the
 recluse every day. It is believed that the spirits take a different
 form after the lapse of seven generations. The belief that the spirits
 of the dead are reborn in the same family prevails among the people
@@ -2489,12 +2463,12 @@ of the ancestor. If the same sign appears to the satisfaction of the
 members of the family, it is believed that the dead person has been
 reborn in the same family. [412]
 
-At Navare in the Ratn�giri District Br�hmans are invited, worshipped
-and given a feast in honour of ancestors. S�dhus and Mahants, or
+At Navare in the Ratnágiri District Bráhmans are invited, worshipped
+and given a feast in honour of ancestors. Sádhus and Mahants, or
 saints, are worshipped by giving them the same honour accorded to
 the family deities. [413]
 
-At Basani in the Ratn�giri District the anniversary day of saints is
+At Basani in the Ratnágiri District the anniversary day of saints is
 observed by the performance of a Bhajan, which consists in singing
 the good deeds of saints and in offering prayers. It is believed
 that spirits are mortal, but they do not die like ordinary human
@@ -2502,11 +2476,11 @@ beings. They cease to exist as spirits as soon as the period of their
 release is over. The spirits obtain absolution by visiting certain
 holy places. [414]
 
-At Dabhol in the Ratn�giri District the people believe that the souls
+At Dabhol in the Ratnágiri District the people believe that the souls
 of ancestors are reborn in children in the same family if some of
 their desires remain unfulfilled at the time of their demise. [415]
 
-At Shiravde in the Ratn�giri District ancestors are worshipped
+At Shiravde in the Ratnágiri District ancestors are worshipped
 every year by performing the rites called tarpan, which consist
 in offering oblations of holy water, sesamum, barley grains and
 repeating prayers. The tarpan is observed on the very date of the
@@ -2515,62 +2489,62 @@ Hindu saints is similar to that of the other deities. Owing to the
 belief that the spirits of the dead are reborn in children in the
 same family the name of the grandfather is given to the grandson. [416]
 
-At N�ringre in the Ratn�giri taluka ancestors are worshipped by
-inviting Br�hman priests, and worshipping them with sandal paste
-and flowers. These Br�hmans are supposed to represent the father,
+At Náringre in the Ratnágiri taluka ancestors are worshipped by
+inviting Bráhman priests, and worshipping them with sandal paste
+and flowers. These Bráhmans are supposed to represent the father,
 grandfather and great grandfather of the worshipper. [417]
 
-At B�ndivade in the Ratn�giri District the leaves of the herb called
+At Bándivade in the Ratnágiri District the leaves of the herb called
 pudina, (a good medicine for worms) sesamum, and darbha grass are
 required for the worship of ancestors. The man who worships the
 ancestors has to turn his sacred thread from the right hand to the
 left. [418]
 
-At Anjarle in the Ratn�giri District Mahants and S�dhus are worshipped
+At Anjarle in the Ratnágiri District Mahants and Sádhus are worshipped
 in their life-time like family deities, and their tombs are worshipped
 after their death. [419]
 
-At Fonda in the Ratn�giri District ancestors are worshipped by
+At Fonda in the Ratnágiri District ancestors are worshipped by
 making balls of boiled rice on their anniversary day. The balls
 are supposed to take the place of the dead parents, and they are
 worshipped with sandal paste and flowers, and by burning incense and
 lighting a lamp of clarified butter. Betelnuts and leaves, cocoanuts
 and Dakshina (presents of money) are given to them. People also bow
-before them. Mahants and S�dhus are worshipped by washing their feet,
+before them. Mahants and Sádhus are worshipped by washing their feet,
 sandal paste is applied to their body, and they are garlanded with
 flowers. Cocoanuts, a piece of cloth and a gift in coins are given
 to them according to the means of the giver. It is said that spirits
 can remain as spirits for about a thousand years. [420]
 
-At Vijayadurg in the Ratn�giri District the method of worshipping
+At Vijayadurg in the Ratnágiri District the method of worshipping
 ancestors is as follows:--In some cases elderly parents as well as
 a grandfather and great grandfather are also worshipped, their feet
 are washed with water, and the water is accepted as tirth or holy
-water. While worshipping the Mahants and S�dhus, or saints, water
+water. While worshipping the Mahants and Sádhus, or saints, water
 is poured on their right hand, and they are worshipped with sandal
 paste and flowers, and given a dakshana or gifts of money according
-to one's means and will. The p�dukas, or foot prints, of saints are
+to one's means and will. The pádukas, or foot prints, of saints are
 worshipped after their death. [421]
 
-At Mithb�v in the Ratn�giri District holy persons such as Sany�sis
+At Mithbáv in the Ratnágiri District holy persons such as Sanyásis
 are worshipped after their death by performing their anniversary
 ceremony every year. It is believed that spirits are mortal. Evil
 spirits such as munjas, etc., undergo a kind of transformation, and
-it is believed that this occurs at places like Narsoba's W�di. [422]
+it is believed that this occurs at places like Narsoba's Wádi. [422]
 
-At Devgad in the Ratn�giri District ancestors are worshipped on their
+At Devgad in the Ratnágiri District ancestors are worshipped on their
 anniversary days, the manes being represented by pieces of Darbha
 grass and balls of boiled rice. [423]
 
-At Poladpur in the Kol�ba District a person whose father is alive
-but who has lost his mother's father, has to perform the Shr�ddha
+At Poladpur in the Kolába District a person whose father is alive
+but who has lost his mother's father, has to perform the Shráddha
 of that grandfather on the 1st day of the bright half of Ashvin
-(October). This Shr�ddha is called Duhitra. A person who has lost
-his wife has to perform the Shr�ddha for that wife on the 9th day
-of the dark half of the month of Bh�drapada. This day is called Ahev
-Navami. These different sorts of Shr�ddhas are observed only by the
+(October). This Shráddha is called Duhitra. A person who has lost
+his wife has to perform the Shráddha for that wife on the 9th day
+of the dark half of the month of Bhádrapada. This day is called Ahev
+Navami. These different sorts of Shráddhas are observed only by the
 high class Hindus. The lower classes worship their ancestors on the
-last day of the month of Bh�drapada by preparing a ball of boiled rice
+last day of the month of Bhádrapada by preparing a ball of boiled rice
 or flour, and putting it out for the crows to eat. It is believed that
 spirits are mortal. The ceremony called Narayan Nagabali is performed
 when it is believed that the spirit of an ancestor is giving trouble
@@ -2579,22 +2553,22 @@ the ailment ceases. It is believed that the spirits of the dead are
 sometimes reborn in children in the same family, and in such cases the
 names of the ancestors are given to their children by the people. [424]
 
-At Khopoli in the Karjat taluka of the Kol�ba District the form
+At Khopoli in the Karjat taluka of the Kolába District the form
 of worship of ancestors is similar to that of the ordinary Hindu
 deities. In the case of the worship of the deities the person
 performing the worship has to sit with his face towards the east,
 while at the worship of the ancestors he has to sit with his face
 towards the south. [425]
 
-At Chaul in the Kol�ba District, the tombs of Sany�sis, i.e.,
-ascetics and S�dhus are worshipped on their anniversary days,
+At Chaul in the Kolába District, the tombs of Sanyásis, i.e.,
+ascetics and Sádhus are worshipped on their anniversary days,
 and a great fair is held in their honour. The other ancestors are
-worshipped by the shr�ddha rites. The anniversary of the founders
+worshipped by the shráddha rites. The anniversary of the founders
 of the different sects is observed by their followers by a bhajan,
 i.e., singing songs in their own style and exhibiting the different
 insignia and flag of the sect as advised by their founders. [426]
 
-The people of Chidhran in the Kol�ba District believe that the period
+The people of Chidhran in the Kolába District believe that the period
 for which the soul has to remain in the spirit state depends upon the
 sins of the person, or the wishes which remained unfulfilled during
 his life time. It is not that all the spirits of the dead are reborn
@@ -2603,10 +2577,10 @@ deceased. However, if the nature of any child suggests the nature of
 any dead person in the family, it is assumed that the spirit of the
 deceased has returned to the family. [427]
 
-At N�gothane in the Pen taluka of the Kol�ba District some of the
-communities worship small images called t�nks on the anniversary of
+At Nágothane in the Pen taluka of the Kolába District some of the
+communities worship small images called tánks on the anniversary of
 their ancestors' death; among the Shudras food is given to the crows on
-the last day of Bh�drapad. The custom of giving a grandfather's name
+the last day of Bhádrapad. The custom of giving a grandfather's name
 to the grandson prevails largely, and is due to the belief that the
 spirits of the dead are sometimes reborn in the same family. [428]
 It is also said that in some of the Hindu communities, if a child
@@ -2614,24 +2588,24 @@ cries continuously, ashes are applied to its forehead in the name of
 one of the ancestors in the family; and if the child sleeps quietly
 or stops crying, the name of that ancestor is given to it. [429]
 
-At Shirgaon in the Th�na District, the worship of ancestors is
+At Shirgaon in the Thána District, the worship of ancestors is
 performed on the day of the father's death, every year. On any
-auspicious occasion the rite called Nandi shr�ddha is performed at
+auspicious occasion the rite called Nandi shráddha is performed at
 the beginning of the ceremony. It is believed that evil spirits or
 ghosts have to remain in the ghostly state for about one thousand
 years, or at least until one of the descendants in the family goes
-to a holy place like K�shi (Benares) and there performs the shr�ddha
+to a holy place like Káshi (Benares) and there performs the shráddha
 rites of his ancestors. [430]
 
-At M�l�d in the Th�na District, the worship of ancestors is performed
+At Málád in the Thána District, the worship of ancestors is performed
 on the day of the father's death every month till the completion of
-one year by inviting Br�hmans and giving them a feast. This is done
-among Br�hmans only. The other communities worship their ancestors
-by performing the rite called Chata Shr�ddha and by giving Shidha,
-i.e., rice, pulse, vegetables and ghi to Br�hman priests. A feast is
+one year by inviting Bráhmans and giving them a feast. This is done
+among Bráhmans only. The other communities worship their ancestors
+by performing the rite called Chata Shráddha and by giving Shidha,
+i.e., rice, pulse, vegetables and ghi to Bráhman priests. A feast is
 then given to their castemen. [431]
 
-At Kolh�pur, ancestors, Mahants and S�dhus are worshipped by the rites
+At Kolhápur, ancestors, Mahants and Sádhus are worshipped by the rites
 known as the Puranic ritual, that is, no Vedic mantras are repeated
 while performing these rites. It is a common belief in this province
 that the soul of the person who has committed a murder, or has incurred
@@ -2641,224 +2615,224 @@ a servant or in some other subordinate capacity of the debtor. [432]
 The tombs of the Hindu and Mahomedan saints are considered holy,
 but they are not supposed to possess miracular powers. [433] The
 following is a list of saints who have been deified and worshipped by
-the people of the Ratn�giri District. (1) Mukundr�j, (2) Dny�ndev,
-(3) Tuk�r�m, (4) Ekn�th, (5) N�mdev, (6) R�md�s, (7) Akkalkotche
-Sw�mi, (8) Rangan�th, (9) Dev M�mlatd�r, (10) Kabir, (11) Kam�l,
-(12) Nipat Niranjan, (13) Tulshid�s, (14) Pundalik, (15) Vashistha,
-(16) Datt�traya, (17) Sohiroba, (18) Gorakshanath, (19) Purnan�th.
+the people of the Ratnágiri District. (1) Mukundráj, (2) Dnyándev,
+(3) Tukárám, (4) Eknáth, (5) Námdev, (6) Rámdás, (7) Akkalkotche
+Swámi, (8) Ranganáth, (9) Dev Mámlatdár, (10) Kabir, (11) Kamál,
+(12) Nipat Niranjan, (13) Tulshidás, (14) Pundalik, (15) Vashistha,
+(16) Dattátraya, (17) Sohiroba, (18) Gorakshanath, (19) Purnanáth.
 
-At Shiroda in the Ratn�giri District a practice prevails of making
+At Shiroda in the Ratnágiri District a practice prevails of making
 vows to the tombs of women who burnt themselves as Satvis. Vows
 are also made to the Musalman Pirs, and offerings are often made in
 fulfilment of such vows. [434]
 
-At the fort of Vish�lgad there is a tomb of a Pir (saint). It is usual
+At the fort of Vishálgad there is a tomb of a Pir (saint). It is usual
 to make a vow to worship this Pir with fetters on one's legs, and it
 is believed that, at the time of worship, the chains break off. [435]
 
-There is at Dahib�v in the Ratn�giri District a tomb of a Hindu saint
+There is at Dahibáv in the Ratnágiri District a tomb of a Hindu saint
 named Shri Anand Murti, to which the people of that locality make
 vows when severe calamities befall them, and it is believed that the
 saint listens to their prayers. [436]
 
-When a Br�hman assumes the garb of a recluse or Sany�si, he is
+When a Bráhman assumes the garb of a recluse or Sanyási, he is
 considered by the people as sacred as a Hindu god, and is worshipped
 with great reverence, provided he abides by the rules contained in
-the sh�stras. [437]
+the shástras. [437]
 
-There is a tomb of a Pir at B�wa M�langad in the Panwel taluka of
-the Kol�ba District, where the people make vows to the Pir, and it
+There is a tomb of a Pir at Báwa Málangad in the Panwel taluka of
+the Kolába District, where the people make vows to the Pir, and it
 is believed that the Pir fulfils their wishes. Hindu saints such
-as R�md�s, Dny�neshwar, N�mdev are held in great honour in this
+as Rámdás, Dnyáneshwar, Námdev are held in great honour in this
 District. [438]
 
-There is a temple of N�goba at Avas in the Kol�ba District where
+There is a temple of Nágoba at Avas in the Kolába District where
 persons suffering from snake-bite, if carried to the temple while
 still alive, are said to be cured. [439]
 
-At Kawad in the Bhiwandi taluka of the Th�na District there is a tomb
-of a Brahmach�ri named Sakh�r�m B�va who has been deified by the people
+At Kawad in the Bhiwandi taluka of the Thána District there is a tomb
+of a Brahmachári named Sakhárám Báva who has been deified by the people
 of that District. A great fair is held at the tomb every year. [440]
 
-The following instance is given of a miracle at the tomb of Sakh�r�m
-B�va of Kawad. A man suffering from fits showed an inclination to go
+The following instance is given of a miracle at the tomb of Sakhárám
+Báva of Kawad. A man suffering from fits showed an inclination to go
 to Kawad to read Guru Charitra for seven successive days. He was taken
 to that place accordingly. After his arrival, he continued to suffer
 from these fits in the morning and evening at the time of the worship
 at the tomb. Once during the fits he said that he would be free from
-the disease if Rs. 200 were spent in giving a feast to the Br�hmans
-at P�li. The relatives of the sufferer agreed to arrange accordingly,
-and instantly the man put his head on the Sam�dhi (tomb) and threw
+the disease if Rs. 200 were spent in giving a feast to the Bráhmans
+at Páli. The relatives of the sufferer agreed to arrange accordingly,
+and instantly the man put his head on the Samádhi (tomb) and threw
 himself on his back. He came to his senses after ten minutes, and
 from that time he was completely cured. A feast was then given to the
-Br�hmans at P�li, and Rs. 200 were spent over it as promised. Another
+Bráhmans at Páli, and Rs. 200 were spent over it as promised. Another
 instance of miracular power is cited, and that is of the priest of
 the goddess Mahaluxmi of Kolwan. This priest goes up and hoists the
 flag of the goddess on a steep hill which no other person can climb,
 and it is believed that he can do this only when the spirit of the
 goddess enters his body. [441]
 
-At Umbergaon in the Th�na District there is a miracle-working tomb of
-a saint called the D�t�r "Pir." Sakh�r�mb�va of Angaon Kawad, a Hindu
+At Umbergaon in the Thána District there is a miracle-working tomb of
+a saint called the Dátár "Pir." Sakhárámbáva of Angaon Kawad, a Hindu
 saint, is held in high honour in this village. [442] At this place
 it is also believed that some of the Pirs walk round the village at
-night, and their tombs are said to be seen in motion. The D�t�r Pir
+night, and their tombs are said to be seen in motion. The Dátár Pir
 is worshipped even by the Hindus of that locality. [443]
 
-At Shirosi in the Murb�d Taluka of the Th�na District, Sakh�r�mb�va of
-Kawad, Dev M�mlatd�r, Chandir�mbuva of Khed, Narayanbuva of Nanuri,
-the Sw�mi of Akkalkot, the Sw�mi of Kumbhar Peth at Kolh�pur, and
-the Dandekerbuva of R�j�pur are the principal saints held in honour
+At Shirosi in the Murbád Taluka of the Thána District, Sakhárámbáva of
+Kawad, Dev Mámlatdár, Chandirámbuva of Khed, Narayanbuva of Nanuri,
+the Swámi of Akkalkot, the Swámi of Kumbhar Peth at Kolhápur, and
+the Dandekerbuva of Rájápur are the principal saints held in honour
 by the people. [444]
 
-At M�nikpur in the Th�na District it is said that a bright light or
+At Mánikpur in the Thána District it is said that a bright light or
 flames emanate from certain tombs of Musalman saints. [445]
 
-At Umela in the Th�na District it is said that flames and smoke are
+At Umela in the Thána District it is said that flames and smoke are
 given out from the tombs of certain Mahomedan saints situated in the
 locality. These flames appear and disappear very suddenly. [446]
 
-In the Kolh�pur District people believe that the Sam�dhi of Sw�mi
-Anandm�rti, who was a disciple of Raghunath Sw�mi of Bhraman�l,
-shakes on the Shiwar�tri day, that is the 13th of the dark half of
-M�gha, and on the R�manawami day i.e. the 9th of the bright half of
+In the Kolhápur District people believe that the Samádhi of Swámi
+Anandmúrti, who was a disciple of Raghunath Swámi of Bhramanál,
+shakes on the Shiwarátri day, that is the 13th of the dark half of
+Mágha, and on the Rámanawami day i.e. the 9th of the bright half of
 Chaitra, at the time of the worship called Bhajan. Among the tombs
 held most sacred by the Hindus of the Konkan may be mentioned the
-following viz.: Bhujang Sw�mi of Lokapur, R�md�s Sw�mi, the Sam�dhi
-of Shri Shankar�ch�rya at Shirgaon, Chintaman Sw�mi of Murgud,
-and the Sam�dhi of Mangalm�rti Morya at Chinchwad near Poona. All
-these Sw�mis were Brahmach�ris or bachelors, and they spent their
+following viz.: Bhujang Swámi of Lokapur, Rámdás Swámi, the Samádhi
+of Shri Shankaráchárya at Shirgaon, Chintaman Swámi of Murgud,
+and the Samádhi of Mangalmúrti Morya at Chinchwad near Poona. All
+these Swámis were Brahmacháris or bachelors, and they spent their
 lives in the service of God and preached virtue and morality to the
-masses. These Sam�dhis are of two kinds: (1) of saints after death,
+masses. These Samádhis are of two kinds: (1) of saints after death,
 and (2) of saints on the point of death. The third kind is called
-Jal Sam�dhi, i.e., immersion in water, but no tomb of the latter
+Jal Samádhi, i.e., immersion in water, but no tomb of the latter
 kind is to be found in this Province. It is said that, if a lime
-is placed above the Sam�dhi of Bhujanga Sw�mi, it begins to shake
+is placed above the Samádhi of Bhujanga Swámi, it begins to shake
 at the time of the Arti ceremony. The present disciple of Bhujanga
-Sw�mi sits in (Sam�dhi) meditation continuously for four to eight
-days. There prevails a belief at Kolh�pur that the sw�mi whose body
+Swámi sits in (Samádhi) meditation continuously for four to eight
+days. There prevails a belief at Kolhápur that the swámi whose body
 is buried in the tomb at Chinchwad is still alive. Some years ago
-when the present disciple of the Chinchwad Sw�mi was anxious to take
-Sam�dh, he had a dream in which the sw�mi in the tomb told him that
-he was still living in that Sam�dhi, and that therefore there was no
-need for his disciple to take Sam�dh. He was thus obliged to forego
+when the present disciple of the Chinchwad Swámi was anxious to take
+Samádh, he had a dream in which the swámi in the tomb told him that
+he was still living in that Samádhi, and that therefore there was no
+need for his disciple to take Samádh. He was thus obliged to forego
 the project. The Peshwas of Poona, who were staunch devotees of the
-Chinchwad sw�mi, and by whose favour they were raised to a position
-of social equality among the Deccan Br�hmans, granted an Inam of
-some villages for the maintenance of this Sam�dhi, and the British
-Government have allowed the descendants of the sw�mi to retain the
+Chinchwad swámi, and by whose favour they were raised to a position
+of social equality among the Deccan Bráhmans, granted an Inam of
+some villages for the maintenance of this Samádhi, and the British
+Government have allowed the descendants of the swámi to retain the
 Inam. The following are the principal Musalman saints who have been
 deified in the Kolhapur District:--
 
-(1) B�ba Jam�l, (2) Ghod Pir, (3) Bara Im�m, (4) Avachit Pir, (5)
-Buran S�heb and (5) Mira S�heb of Miraj. All these Pirs have been
-supplied with annual grants of money by the Kolh�pur State. [447]
+(1) Bába Jamál, (2) Ghod Pir, (3) Bara Imám, (4) Avachit Pir, (5)
+Buran Sáheb and (5) Mira Sáheb of Miraj. All these Pirs have been
+supplied with annual grants of money by the Kolhápur State. [447]
 
-At Ubh�d�nda in the Vengurla taluka of the Ratn�giri District some
+At Ubhádánda in the Vengurla taluka of the Ratnágiri District some
 Hindus have adopted the worship of Mahomedan saints. Mahomedan Pirs
 are worshipped in the month of Moharram. On these occasions Hindus
 beg in the town in the disguise of Fakirs, and the alms thus obtained
 are offered to the Pir. They make offerings of water to the Pirs,
-while the t�buts are being carried to the sea for immersion. But this
+while the tábuts are being carried to the sea for immersion. But this
 practice is being slowly discontinued. [448]
 
-At B�ndivade in the Ratn�giri District Hindus offer cocoanuts and
+At Bándivade in the Ratnágiri District Hindus offer cocoanuts and
 khichadi to the Pirs at the time of the Moharram, and at some places
 a lamp is kept burning every Monday in honour of a Pir. [449]
 
-At K�lb�devi in the Ratn�giri taluka there is a tomb of a Musalm�n
+At Kálbádevi in the Ratnágiri taluka there is a tomb of a Musalmán
 saint who is worshipped by the Hindus. Similarly there is a Pir at
-Gaonkh�di in the R�j�pur taluka who is held in reverence even by high
+Gaonkhádi in the Rájápur taluka who is held in reverence even by high
 caste Hindus. [450]
 
-At Ade in the D�poli taluka of the Ratn�giri District there is a tomb
+At Ade in the Dápoli taluka of the Ratnágiri District there is a tomb
 of a Musalman saint which is worshipped by the Hindus including the
-Br�hmans. The building and also the mosque in that village have been
+Bráhmans. The building and also the mosque in that village have been
 repaired from contributions obtained from high class Hindus. [451]
-Many Hindus of Devagad in the Ratn�giri District worship Musalman
-saints. Occasionally they offer cocoanuts to t�buts, and throw red
+Many Hindus of Devagad in the Ratnágiri District worship Musalman
+saints. Occasionally they offer cocoanuts to tábuts, and throw red
 powder over them. They also make vows to the Pirs. [452]
 
 There are two Pirs at Vijayadurg who are worshipped by the Hindus. The
-same practice prevails at R�j�pur and Kh�rep�tan. [453]
+same practice prevails at Rájápur and Khárepátan. [453]
 
-At Chauk in the Karjat taluka of the Kol�ba District some Hindus
-worship Pirs. The members of the Ketkar family of Chauk are the Puj�ris
-or ministrants of the Musalm�n saint known as B�va M�langad. This
-shows that even Br�hmans worship Musalm�n saints. [454]
+At Chauk in the Karjat taluka of the Kolába District some Hindus
+worship Pirs. The members of the Ketkar family of Chauk are the Pujáris
+or ministrants of the Musalmán saint known as Báva Málangad. This
+shows that even Bráhmans worship Musalmán saints. [454]
 
-The tomb of B�va M�langad situated in the Kol�ba District is worshipped
-first by a Br�hman and then by Musalm�ns. The Br�hman worshipper
+The tomb of Báva Málangad situated in the Kolába District is worshipped
+first by a Bráhman and then by Musalmáns. The Bráhman worshipper
 performs this task more for the pecuniary benefit which he derives
 from the worship than from faith in the divinity of the Pir. [455]
 
-At Poladpur in the Mah�d taluka of the Kol�ba District there are no
-instances of Musalm�n saints being worshipped by Hindus, but persons
+At Poladpur in the Mahád taluka of the Kolába District there are no
+instances of Musalmán saints being worshipped by Hindus, but persons
 wishing to have children make vows to Pirs, and children born by the
 favour of such Pirs are required to assume the robe of a Fakir during
 the Moharram festivities. [456]
 
-The practice of worshipping such saints exists at Khopoli in the Kol�ba
+The practice of worshipping such saints exists at Khopoli in the Kolába
 District. Persons in trouble, or desirous of getting children, make
-vows to the saint Im�m Hussein, and when their desires are fulfilled
+vows to the saint Imám Hussein, and when their desires are fulfilled
 they dress themselves as Fakirs and beg at certain places during the
-Moharram festivities. [457] A certain Lakshman Gang�dhar Joshi of
-Rewdanda in the Kol�ba District is the Muj�war (priest or ministrant)
-of a Musalman saint Ch�nsewalli and he holds an In�m in connection
-with his office of Muj�war of the saint's Darga. [458]
+Moharram festivities. [457] A certain Lakshman Gangádhar Joshi of
+Rewdanda in the Kolába District is the Mujáwar (priest or ministrant)
+of a Musalman saint Chánsewalli and he holds an Inám in connection
+with his office of Mujáwar of the saint's Darga. [458]
 
-At Akshi in the Kol�ba District there is a tomb of a Pir which
-is worshipped by lower class Hindus such as Kolis, M�lis and
-Bhand�ris. [459]
+At Akshi in the Kolába District there is a tomb of a Pir which
+is worshipped by lower class Hindus such as Kolis, Mális and
+Bhandáris. [459]
 
-The Hindus of Bhuwan in the Murb�d taluka of the Kol�ba District
+The Hindus of Bhuwan in the Murbád taluka of the Kolába District
 worship the Pir of the locality. It is said that the cultivators
 of the village once lost their cattle, and that a Fakir attributed
 the loss to the rage of the Pir. Since that time they are careful to
 worship the saint, and the result is that there has been no disease
-among their cattle. They offer Malinda, i.e., bread and j�gri, to
+among their cattle. They offer Malinda, i.e., bread and jágri, to
 the Pir every Thursday. [460]
 
-The Hindu inhabitants of M�l�d in the Th�na District sprinkle water
-over the roads by which the t�buts are to pass, and allow their
-children to pass beneath the t�buts. Some throw sweetmeat on the
-t�buts, and distribute the same to the poor. [461]
+The Hindu inhabitants of Málád in the Thána District sprinkle water
+over the roads by which the tábuts are to pass, and allow their
+children to pass beneath the tábuts. Some throw sweetmeat on the
+tábuts, and distribute the same to the poor. [461]
 
-At Shirgaon in the M�him taluka of the Th�na District some Hindus
-make vows to the local Pir and take part in the t�but procession. They
-pour water over the feet of the t�but bearers, and throw abir (black
-scented powder) and flowers on the t�buts. They also distribute to
+At Shirgaon in the Máhim taluka of the Thána District some Hindus
+make vows to the local Pir and take part in the tábut procession. They
+pour water over the feet of the tábut bearers, and throw abir (black
+scented powder) and flowers on the tábuts. They also distribute to
 the fakirs Malinda, or Khichadi. [462]
 
-The Muj�war (priest) of the saint Walli Amir Shaha of Shah�pur in
-the Th�na District is a Mar�tha by caste. [463]
+The Mujáwar (priest) of the saint Walli Amir Shaha of Shahápur in
+the Thána District is a Marátha by caste. [463]
 
-In the Kolh�pur District Pirs are held in great reverence by
+In the Kolhápur District Pirs are held in great reverence by
 Hindus. They make vows to the Pirs in order to get a son, and when
 their object is fulfilled they offer a preparation of Til (sesamum)
 and sugar called Rewadi, and other sweets called Chonge, Malinda and
 Pedhe at the time of Moharram. They also give Fakiri to their sons
-in the t�but season. Some of them even bring a t�but and N�l s�heb
+in the tábut season. Some of them even bring a tábut and Nál sáheb
 to their houses, and spend much money on them for illuminations,
-etc. They dance from one N�lpir to the other saying that the N�lpir
+etc. They dance from one Nálpir to the other saying that the Nálpir
 has entered their bodies. While going through the streets they cry
 out very loudly the words 'Yalli Dhulla'. The holiday of the Moharram
-is observed for ten days. On the tenth day the t�buts and the N�lpirs
+is observed for ten days. On the tenth day the tábuts and the Nálpirs
 are taken to the river for the purpose of immersion. While returning
-home from the river with the bundle of the Patka of N�lpir on their
-heads they cry out loudly the following words: "Alabid�yo �la bid�sha
-ya Husan bani alidosh�ke sult�n albida". On the third day after the
-immersion of t�buts into the river, the Pirs devotees kill a goat
+home from the river with the bundle of the Patka of Nálpir on their
+heads they cry out loudly the following words: "Alabidáyo ála bidásha
+ya Husan bani alidosháke sultán albida". On the third day after the
+immersion of tábuts into the river, the Pirs devotees kill a goat
 in the name of their patron Pir and make a preparation of the goat's
 flesh called Konduri. [464]
 
 The following rites are in vogue for the cure of barrenness in the
-village of D�bhol in the Ratn�giri District.--(1) Walking round the
+village of Dábhol in the Ratnágiri District.--(1) Walking round the
 Pipal tree daily; (2) Observing a fast for sixteen successive Mondays;
 (3) Performing the worship of Shiva after observing the aforesaid
 fast. [465]
 
-At K�lshe in the M�lwan taluka of the Ratn�giri District a barren
+At Kálshe in the Málwan taluka of the Ratnágiri District a barren
 woman is required to walk round a Pipal tree every day in the morning,
 and if the barrenness be attributed to the disfavour of any deity
 or the attack of an evil spirit, the same deity or the evil spirit
@@ -2866,50 +2840,50 @@ is invoked and worshipped by the woman herself, or through a medium
 who knows the appropriate mode of worship. [466]
 
 To steal an earthen image of the God Ganpati, to make a cross or a
-Sw�stika on the bodies of children with marking nut, and the worship
-of the god M�ruti or some other powerful deity at midnight in the
+Swástika on the bodies of children with marking nut, and the worship
+of the god Máruti or some other powerful deity at midnight in the
 no moon by a barren woman, after divesting herself of her clothes,
 are rural methods for the cure of barrenness observed at Anjarle and
-other places in the D�poli taluka of the Ratn�giri District. [467]
+other places in the Dápoli taluka of the Ratnágiri District. [467]
 
-At B�ndivade in the Ratn�giri District copper amulets and black
+At Bándivade in the Ratnágiri District copper amulets and black
 cotton strings are used to cure barrenness. Some people make vows to
-a particular deity, and some perform the rite of N�gabali. [468]
+a particular deity, and some perform the rite of Nágabali. [468]
 
 To walk round Pipal and Umbar trees, to circumambulate the temple
 of a particular deity, and to make vows to that deity, to recite or
 have recited the holy scripture Harivansha, are methods in practice
-for cure of barrenness at Achre in the M�lwan taluka of the Ratn�giri
+for cure of barrenness at Achre in the Málwan taluka of the Ratnágiri
 District. [469]
 
-At Vijayadurg in the Ratn�giri District, it is believed that beating
+At Vijayadurg in the Ratnágiri District, it is believed that beating
 a woman at the time of an eclipse is one of the surest methods of
 curing barrenness. Some people give charity, observe fasts, worship
 certain deities and make vows to them to obtain children. [470]
 
-At Ubh�d�nda in the Ratn�giri District, stealing the idol of Krishna
-when it is being worshipped on the 8th day of the dark half of Shr�wan
+At Ubhádánda in the Ratnágiri District, stealing the idol of Krishna
+when it is being worshipped on the 8th day of the dark half of Shráwan
 (August), the birth day of the god Krishna, and putting a cocoanut or
 a betelnut in its place is believed to be the best method of curing
 barrenness. [471]
 
-At Chauk in the Kol�ba District, the same plan of stealing the idol
+At Chauk in the Kolába District, the same plan of stealing the idol
 of the god Krishna is observed as a cure for barrenness. But here
 the idol is returned with great pomp, and replaced in its original
-place after the birth of a child. The godlings Hanum�n and Bawan Vir
+place after the birth of a child. The godlings Hanumán and Bawan Vir
 are also worshipped for the cure of barrenness. [472]
 
-At Poladpur in the Kol�ba District the favourite method of curing
+At Poladpur in the Kolába District the favourite method of curing
 barrenness is to obtain copper amulets and black or red cotton strings
 from a Fakir. [473]
 
 The following are the methods in vogue for the cure of barrenness at
-Khopoli in the Kol�ba District.
+Khopoli in the Kolába District.
 
 (1) To inquire from a sorcerer the cause of barrenness, and then to
 perform the rites mentioned by him.
 
-(2) To use copper amulets and cotton strings taken from a M�ntrik,
+(2) To use copper amulets and cotton strings taken from a Mántrik,
 i.e., one well versed in the mantras.
 
 (3) To walk round the Tulsi (basil) plant or the Pipal or Banyan tree
@@ -2917,12 +2891,12 @@ daily in the morning after worshipping it.
 
 (4) To feed another woman's child, or to give milk to a child. [474]
 
-At N�ta in the Kol�ba District, a woman wishing to have a child is
-required to strike with a knife the Jack, the Tamarind, and the Ch�mpa
+At Náta in the Kolába District, a woman wishing to have a child is
+required to strike with a knife the Jack, the Tamarind, and the Chámpa
 trees during an eclipse. It is believed that by so doing the woman will
 bear a child, and the trees will also bear flowers and fruits. [475]
 
-At Medhe in the Roha taluka of the Kol�ba District, the following
+At Medhe in the Roha taluka of the Kolába District, the following
 methods are in vogue for the cure of barrenness:--
 
 (1) To worship the god Shiva and to observe fasts on Mondays.
@@ -2930,53 +2904,53 @@ methods are in vogue for the cure of barrenness:--
 (2) To worship the god Ganpati and to observe fasts on Sankasthi
 chaturthi, i.e., the fourth day of the dark half of every month.
 
-(3) To walk round the temple of M�ruti and Pipal and Umbar trees
+(3) To walk round the temple of Máruti and Pipal and Umbar trees
 every day, in the morning. [476]
 
-At Padaghe in the Bhiwandi taluka of the Th�na District, images of
-R�ma and Krishna are put into the lap of a barren woman on their
+At Padaghe in the Bhiwandi taluka of the Thána District, images of
+Ráma and Krishna are put into the lap of a barren woman on their
 respective birthdays i.e., the 9th day of the bright half of Chaitra,
-and the 8th day of the dark half of Shr�wan. Cocoanuts are also placed
+and the 8th day of the dark half of Shráwan. Cocoanuts are also placed
 in her lap with these images. [477]
 
-At M�nikpur in the Th�na District the goddess Shitala is worshipped
+At Mánikpur in the Thána District the goddess Shitala is worshipped
 by women to cure barrenness. They observe fasts, and go to the temple
 of the goddess bare-footed with their hair loose and throwing milk on
 their path. They offer to the goddess wooden cradles and children's
 toys in fulfilment of their vows. [478]
 
-At Shirgaon in the M�him taluka of the Th�na District, it is said
-that the repetition of the mantra "Sant�n Gop�l j�y" is resorted to
+At Shirgaon in the Máhim taluka of the Thána District, it is said
+that the repetition of the mantra "Santán Gopál jáy" is resorted to
 as a cure for barrenness. [479]
 
-At W�de in the Th�na District, women make vows even to minor deities
+At Wáde in the Thána District, women make vows even to minor deities
 such as Chedoba to get rid of barrenness. They also use copper amulets
 and cotton strings procured from a sorcerer well versed in the use
 of mantras. [480]
 
-At Dahigaon in the Th�na District the worship of the god Shri Satya
-N�r�yan is held to cure barrenness. Some women also distribute to
-the poor j�gri equal to the weight of a child. [481]
+At Dahigaon in the Thána District the worship of the god Shri Satya
+Náráyan is held to cure barrenness. Some women also distribute to
+the poor jágri equal to the weight of a child. [481]
 
-At Dehari in the Murb�d taluka of the Th�na District, the village
-deity Dehari M�ta is invoked and worshipped by women for the cure of
-barrenness. [482] In the Kolh�pur District, the help of the family
+At Dehari in the Murbád taluka of the Thána District, the village
+deity Dehari Máta is invoked and worshipped by women for the cure of
+barrenness. [482] In the Kolhápur District, the help of the family
 deities and of the household deities is invoked. Women take turns
 round the Banyan, Pipal and Umbar, trees. Some make vows to the
-gods, and perform certain propitiatory rites as well as the N�r�yan
-N�gabali. It is believed that the children do not live long if a
+gods, and perform certain propitiatory rites as well as the Náráyan
+Nágabali. It is believed that the children do not live long if a
 member of the family has killed a snake, or if the funeral rites
 of a person in the family have remained unperformed. The following
-ceremony is known as N�r�yan N�gabali. A snake is made from the flour
-of R�la (panie seed), and another made of gold is put into it. It
+ceremony is known as Náráyan Nágabali. A snake is made from the flour
+of Rála (panie seed), and another made of gold is put into it. It
 is then burnt like a dead body. All the ordinary funeral rites are
 performed. After performing the eleventh day rites, homa, i.e.,
 sacred fire, is kindled at night time, and after keeping vigil for
-the whole night, milk and a dakshana are given to Br�hmans. A feast
-is given to eleven Br�hmans on that day. On the twelfth day sixteen
-Br�hmans are fed, and on the thirteenth, five Br�hmans are given a
-feast, after performing the Shr�ddha rites. On the fourteenth day,
-again, a feast is given to about 100 to 500 Br�hmans according to
+the whole night, milk and a dakshana are given to Bráhmans. A feast
+is given to eleven Bráhmans on that day. On the twelfth day sixteen
+Bráhmans are fed, and on the thirteenth, five Bráhmans are given a
+feast, after performing the Shráddha rites. On the fourteenth day,
+again, a feast is given to about 100 to 500 Bráhmans according to
 the means of the host. It is believed that, after the performance of
 these rites, the soul of the deceased reaches heaven, and there is
 an end to the troubles and misfortunes of the family. [483]
@@ -2993,13 +2967,13 @@ CHAPTER V.
 THE WORSHIP OF THE MALEVOLENT DEAD.
 
 
-At Ubh�d�nda in the Ratn�giri District the following dreams are
+At Ubhádánda in the Ratnágiri District the following dreams are
 believed to be lucky and propitious. To swim through the river or sea,
 to rise to the sky, to see the Sun, the Moon and the other planets,
 to eat meat, to bathe in blood, and to eat rice and curds. It is
 also believed that the sight of white objects in dreams foretells
 success in any work or undertaking that may be in view. A deity,
-a Br�hman, a king, a married woman decked with ornaments, a bullock,
+a Bráhman, a king, a married woman decked with ornaments, a bullock,
 a mountain, trees full of fruits, climbing the Umber tree, a looking
 glass, meat and flowers, if seen in dreams, are good omens. Climbing
 the Palas tree, Warul, i.e., an ant heap, the bitter lime tree, to
@@ -3007,45 +2981,45 @@ marry, to use red clothes or red flower garlands, to eat cooked meat,
 to see the sun and the moon without lustre, and to see shooting stars
 during dreams, are said to be bad omens. [484]
 
-At Mithb�v in the Devgad taluka of the Ratn�giri District dreams are
+At Mithbáv in the Devgad taluka of the Ratnágiri District dreams are
 believed to be caused by indigestion and restlessness. To embrace
 a dead body in a dream, to see troubled waters, to dine heartily,
 are said to be bad omens. Feasting friends and receiving gifts from
 them are said to be good omens. [485]
 
-At Fonda in the Ratn�giri District dreams are said to indicate things
+At Fonda in the Ratnágiri District dreams are said to indicate things
 that have happened, or are about to happen in the near future. All
 white substances other than cotton, salt, and bones, are considered
 auspicious, and all black substances excepting a lotus, a horse,
 an elephant, and a deity are considered inauspicious. [486]
 
-At Ibr�mpur in the Chiplun taluka, horrible dreams are good omens,
+At Ibrámpur in the Chiplun taluka, horrible dreams are good omens,
 while pleasing dreams indicate approaching calamities. [487]
 
-At Pendur in the Ratn�giri District it is believed that dreams foretell
+At Pendur in the Ratnágiri District it is believed that dreams foretell
 future events. It is believed that the dream will prove correct
 and effective if the person dreaming has asked three questions and
 received three answers in his dream. Those dreams which are caused
 through cold are called Jalap. They are generally false dreams,
 and no good omens are derived therefrom. [488]
 
-At Basani in the Ratn�giri District it is believed that the ancestors
+At Basani in the Ratnágiri District it is believed that the ancestors
 who take interest in the welfare of their descendants appear in dreams
 and foretell future events, so that the dreaming person may take the
 needful precautions for the prevention of future calamities. [489]
 
-At K�lshe in the M�lwan taluka of the Ratn�giri District it is believed
+At Kálshe in the Málwan taluka of the Ratnágiri District it is believed
 that dreams in the last part of the night, i.e., just before daybreak,
 and in which great men are seen, generally prove effective. If anybody
 sees himself married in a dream it is supposed that he will hear of
 the death of some relative. [490]
 
-At Chauk in the Kol�ba District it is believed that, when calamities
+At Chauk in the Kolába District it is believed that, when calamities
 are threatened, the guardian deity of the family as well as the
 dead ancestors appear in dreams and give warnings of the coming
 calamities. [491]
 
-The people of Poladpur in the Kol�ba District believe in dreams;
+The people of Poladpur in the Kolába District believe in dreams;
 and when some of their deities appear in dreams and give them
 advice or directions, they are careful to follow them. Sometimes
 even evil spirits appear in dreams, and advise the people to do
@@ -3053,25 +3027,25 @@ certain things to avert calamities. People who have faith in such
 spirits act according to their wishes, and if they fail to do so,
 trouble is sure to follow. [492]
 
-The people of Khopoli in the Kol�ba District believe that if a person
+The people of Khopoli in the Kolába District believe that if a person
 sees in a dream, the dead body of a near relative, it indicates that
 the person whose corpse was seen in the dream will live long. [493]
 
-At Birwadi in the Kol�ba District it is believed that if a person sees
+At Birwadi in the Kolába District it is believed that if a person sees
 a snake in a dream, a son will be born to him; if he sees a hell, he
 is sure to get wealth. If he sees gold, it is a sure sign of losing
 wealth. Again, if a person sees himself taking his meals in a dream,
 it indicates that his death is nigh at hand. [494]
 
-At M�l�d in the Th�na District, omens are derived from dreams. In case
+At Málád in the Thána District, omens are derived from dreams. In case
 of bad dreams the god Vishnu is remembered, and the gods Shankar and
-M�ruti are also worshipped. [495]
+Máruti are also worshipped. [495]
 
-At Bel�pur, wood, cowdung cakes and turbid water, if seen in dreams,
+At Belápur, wood, cowdung cakes and turbid water, if seen in dreams,
 foretell calamities. White clothes, beautiful flowers, and food
 containing sweetmeat are considered auspicious. [496]
 
-At Murb�d in the Th�na District it is believed that all black things,
+At Murbád in the Thána District it is believed that all black things,
 and white things such as ashes, are inauspicious when seen in dreams,
 but a black cow, white flowers, and pearls are auspicious. Considering
 the four parts of the night, the dreams that occur in the first part
@@ -3079,13 +3053,13 @@ prove effective within one year, that of the second part within six
 months, that of the third within three months, and of the fourth within
 one month, and those caused at daybreak are realized immediately. [497]
 
-At Kolh�pur, dreams are believed to be caused through some mental
+At Kolhápur, dreams are believed to be caused through some mental
 derangement or bodily disorder. It is customary to derive omens from
 dreams, but their nature greatly depends upon the different times
 at which these dreams occur. The dreams caused in the latter part of
 the night, i.e. just before daybreak, are believed to come true. [498]
 
-At Ubh�d�nda in the Vengurla taluka it is believed that the soul of a
+At Ubhádánda in the Vengurla taluka it is believed that the soul of a
 person leaves the body temporarily during his sleep; hence it is said
 that no changes or marks of colour, etc. should be made on the body of
 a person during sleep, because it is believed that, while returning,
@@ -3095,22 +3069,22 @@ of the body it enters it; otherwise it might not return. [499]
 At Adivare it is believed that only Hindu saints and ascetics, after
 deep and devout meditation, are capable of removing the soul from
 the body. It is believed that their souls go to heaven during that
-period and return at pleasure. At present there are no such s�dhus
+period and return at pleasure. At present there are no such sádhus
 in the district. [500]
 
-Many Hindus in the Ratn�giri District believe that the soul goes to
+Many Hindus in the Ratnágiri District believe that the soul goes to
 drink water at night, and therefore keep a pot filled with water at
 their sleeping place. [501]
 
-The people of Chaul in the Kol�ba District do not consider it possible
+The people of Chaul in the Kolába District do not consider it possible
 ordinarily for the soul to leave the body, but they state that the
-Sw�mi of Alandi, who died in or about the year 1886, used to remove
+Swámi of Alandi, who died in or about the year 1886, used to remove
 his soul from the body by means of Yoga. [502]
 
-At Kolh�pur, it is believed that the soul leaves the body temporarily
+At Kolhápur, it is believed that the soul leaves the body temporarily
 at night when a person is asleep. [503]
 
-At Bankavali in the D�poli taluka, it is believed that ghosts or evil
+At Bankavali in the Dápoli taluka, it is believed that ghosts or evil
 spirits have the form of a human being, but their feet are turned
 backwards. They can assume any form they choose. Their character is
 ordinarily to trouble the people, but when satisfied they are said
@@ -3127,7 +3101,7 @@ lost at the old village was restored to the man's wife while she was
 asleep in the new village, and nobody knew who brought it there. All
 this was believed to be the work of the Girha. [504]
 
-At Ubh�d�nda in the Vengurla taluka people believe that a Bhut
+At Ubhádánda in the Vengurla taluka people believe that a Bhut
 is fierce in aspect and very troublesome, but when its wishes are
 complied with, it becomes harmless. The Bhuts reside in jungles,
 burial or cremation grounds, old trees, sacred groves and deserted
@@ -3136,7 +3110,7 @@ appear very tall, and they can instantly assume the shape of a dog,
 a cat, a tiger, or any other animal. Some ghosts are even seen fishing
 on the banks of rivers. [505]
 
-At Mithb�v in the Devgad taluka it is believed that the souls of those
+At Mithbáv in the Devgad taluka it is believed that the souls of those
 who die with their wishes unfulfilled take the form of a Bhut. They
 enter the bodies of people. Any woman who is attacked by the Bhut
 of a Pir becomes able to speak in the Hindi language although it
@@ -3151,7 +3125,7 @@ The spirits that belong to the class of malignant Bhuts are of a
 ferocious appearance; but those that belong to the class of friendly
 Bhuts possess bodies like human beings. [507]
 
-At N�ringre in the Devgad taluka, it is believed that spirits are
+At Náringre in the Devgad taluka, it is believed that spirits are
 cruel by nature and have no shadow, that they are capable of taking
 any form they like, and can perform miracles. [508] At Pendur it is
 believed that Bhuts eat chillies, and that they do not speak with
@@ -3169,26 +3143,26 @@ be recognised. They can change their forms at any time. [511]
 
 The character of a Bhut is to trouble people and to take revenge on
 an old enemy. A person attacked by a spirit speaks incoherently and
-acts like a mad man. In such cases the leaves of the herb sat�p are
+acts like a mad man. In such cases the leaves of the herb satáp are
 used. The leaves are pounded and put under the patient's nose. In
 a few minutes, the person who is possessed by the spirit begins to
 speak. [512]
 
-The people of Chauk in the Kol�ba District believe that the main
+The people of Chauk in the Kolába District believe that the main
 function of a Bhut is to frighten people, to beat them, and to
 make them perform unpleasant tasks and thereby to obtain food from
-them. [513] At Pol�dpur it is believed that if a person is able to
+them. [513] At Poládpur it is believed that if a person is able to
 bring a Bhut under his control he can make it do every kind of work for
 himself. [514] The people of Akshi believe that kindling fire without
 any reason and throwing stones at certain houses are the main functions
-of Bhuts. [515] At V�vashi in the Pen taluka, it is believed that
+of Bhuts. [515] At Vávashi in the Pen taluka, it is believed that
 Bhuts, while walking, never touch the earth but always move through
 the air, and that they have no shadow. [516] The old men of Shirgaum
-in the M�him taluka advise young children not to respond to the call
+in the Máhim taluka advise young children not to respond to the call
 of anybody at night unless the person calling is an acquaintance. For
 such calls are sometimes those of an evil spirit. [517]
 
-In the Kolh�pur District, it is believed that the character of a Bhut
+In the Kolhápur District, it is believed that the character of a Bhut
 is like that of a human being. When a person is attacked by a spirit,
 a great change is observed in his language and actions. He begins
 to speak in the language of the Bhut by which he is attacked. If
@@ -3198,18 +3172,18 @@ murdered or tortured assume the form of a spirit known as Sambandh,
 and trouble the murderer or the torturer, by entering his body. It
 is said that in some cases the spirit does not leave the body of
 such a person till he dies, thus exacting revenge for his past
-misdeeds. [518] In Khopoli in Ratn�giri it is said that the cow
-which is given to a Br�hman while performing the funeral rites of
+misdeeds. [518] In Khopoli in Ratnágiri it is said that the cow
+which is given to a Bráhman while performing the funeral rites of
 a dead person helps him to reach heaven. He gets there by catching
 hold of her tail. There are three paths to the other world. They are
-Bhaktim�rga, Karmam�rga, and Yogam�rga. The Karmam�rga is believed to
-be superior to all. [519] At M�l�d, a belief prevails that the path
-to the other world is through the Him�layas. While going through the
-mountains of the Him�layas, souls find happiness or sorrow according
+Bhaktimárga, Karmamárga, and Yogamárga. The Karmamárga is believed to
+be superior to all. [519] At Málád, a belief prevails that the path
+to the other world is through the Himálayas. While going through the
+mountains of the Himálayas, souls find happiness or sorrow according
 to their actions in life-time. The people also believe that the soul
-returns every month on the date of the man's death to accept K�gv�s,
+returns every month on the date of the man's death to accept Kágvás,
 i.e., cooked food given to the manes, and reaches heaven at the end
-of one year. [520] At Dahigaon in the Murb�d taluka, it is customary
+of one year. [520] At Dahigaon in the Murbád taluka, it is customary
 among the Hindus to smear with cow dung the place from which a dead
 body has been removed to the burning ground. The place is then covered
 with rice flour, and is hidden under a basket, an oil-lamp being kept,
@@ -3218,7 +3192,7 @@ look at the lamp, and it is believed that the soul of the deceased
 will pass to any creature or species of which footprints are seen on
 the rice flour. [521]
 
-At Kolh�pur it is believed that the soul of a person after death
+At Kolhápur it is believed that the soul of a person after death
 attains that state to which he aspires at the last moment before his
 death. Virtuous persons who die without any desire reach heaven and
 remain there in the form of the stars, where they are believed to enjoy
@@ -3226,7 +3200,7 @@ the happiness of heaven. Some of them are sent to this world when they
 wish to return. Sinners are said to reach hell in consequence of their
 misdeeds, but some remain in this world in the form of Bhuts. [522]
 
-The people of Achare in the M�lwan taluka believe that the souls of
+The people of Achare in the Málwan taluka believe that the souls of
 persons who die by accident return to the same caste, and have to
 remain there till the expiry of an appointed period. [523]
 
@@ -3234,16 +3208,16 @@ The people of Chauk believe that persons dying a sudden or violent
 death leave wishes unfulfilled, and are therefore compelled to remain
 in this world in the form of Bhuts. [524]
 
-At R�i in the S�lsette taluka it is believed that the souls of those
+At Rái in the Sálsette taluka it is believed that the souls of those
 dying a sudden or violent death attain salvation according to their
 deeds in lifetime, but it is a current belief that those committing
 suicide take the form of a ghost, and those who die on battlefields
 attain eternal salvation. [525]
 
-At Kolh�pur, it is believed that the souls of those who die violent
+At Kolhápur, it is believed that the souls of those who die violent
 deaths do not attain salvation, but are turned into ghosts. [526]
 
-The people of Ubh�d�nda in the Vengurla taluka believe that Bhuts
+The people of Ubhádánda in the Vengurla taluka believe that Bhuts
 do not possess visible human forms. They can assume any shapes they
 like, but there is a common belief that the hands and feet of Bhuts
 are always turned backwards. [527]
@@ -3257,10 +3231,10 @@ belief prevails in the Konkan that persons, and particularly ladies,
 decked with flowers and ornaments are more liable to be attacked by
 spirits than others. [530] The people of Fonda are of opinion that
 spirits generally enter and leave human bodies through the organ
-of hearing, while the people of N�ringre hold that the hair is the
-best way for spirits to enter. [531] The residents of Ibr�mpur state
+of hearing, while the people of Náringre hold that the hair is the
+best way for spirits to enter. [531] The residents of Ibrámpur state
 that the mouth and the nose are the favourite channels for spirits
-entering human bodies. [532] At Mithb�v it is believed that spirits
+entering human bodies. [532] At Mithbáv it is believed that spirits
 attack people in the throat, and generally only those persons who
 are uncleanly in their habits are liable to be attacked. There are
 no special ways for entering human bodies. [533] At Chaul a belief
@@ -3300,16 +3274,16 @@ repeat the words Shatanjiva i.e. Live for hundred years, at the time
 of sneezing. [540] Sneezing on a threshold is believed to forebode
 evil. [541]
 
-At Kolh�pur, people believe that sneezing and yawning forebode evil,
+At Kolhápur, people believe that sneezing and yawning forebode evil,
 and the practice is to repeat the following words at the time of
 sneezing and yawning, viz, Shatanjiva i.e. Live a hundred years, and
-also to repeat the name of R�m, while snapping the thumb and finger
+also to repeat the name of Rám, while snapping the thumb and finger
 (chutaki). In the case of a person suffering from a serious illness,
 sneezing is supposed to indicate a cure. If a woman sneezes while
 a man speaks, it is lucky, and if a man sneezes it is unlucky. The
 reverse is the case in respect of females. [542]
 
-In the Konkan, R�kshasas, or malevolent spirits, are believed to be
+In the Konkan, Rákshasas, or malevolent spirits, are believed to be
 very cruel. These evil spirits are held in great fear, and people
 try to avoid giving them offence. It is supposed that to cause
 displeasure to these demons may bring about death. With a view
@@ -3318,7 +3292,7 @@ every year regularly on fixed days. [543] If a woman gives birth to
 a child which is extraordinary or horrible in size and appearance,
 it is believed to be a demon reborn. Such a child is supposed to
 bring bad luck to the family. [544] The Konkan people believe that
-in former days R�kshasas, or malevolent demons, used to be tall,
+in former days Rákshasas, or malevolent demons, used to be tall,
 ugly, black, with long and loose hair, big teeth, and with their
 foreheads painted with red lead, or shendur. They could assume any
 form they liked, were powerful, and could fly in the air. They were
@@ -3328,50 +3302,50 @@ and exorcists find it very difficult to bring it under control. A
 strong belief prevails in the Konkan districts that those attacked
 by the spirits of non-Hindus are beyond cure. [546]
 
-According to the belief of the people in the Kolh�pur District,
-Brahma R�kshasa is one of the most powerful spirits. It takes up
+According to the belief of the people in the Kolhápur District,
+Brahma Rákshasa is one of the most powerful spirits. It takes up
 its abode in the sacred Pipal tree, and when it attacks a person,
 little hope is entertained of his delivery from its grasp. [547]
 
 The following are the principal malignant spirits of the Konkan.
 
-(1) Vet�l, (2) Brahmagraha, (3) Sambandhas, (4) Devach�r, (5) Munja,
+(1) Vetál, (2) Brahmagraha, (3) Sambandhas, (4) Devachár, (5) Munja,
 (6) Khavis, (7) Girha, (8) Chetak, (9) Zoting, (10) Vir, (11) Cheda,
-(12) Mhasoba, (13) J�khin or Alwant, (14) L�vsant, and (15) Hadal.
+(12) Mhasoba, (13) Jákhin or Alwant, (14) Lávsant, and (15) Hadal.
 
-(1) Vet�l is believed to be the King of Spirits. [548] Vet�l is
+(1) Vetál is believed to be the King of Spirits. [548] Vetál is
 considered to be a deity and not an evil spirit. It enters into
 the body of an exorcist and helps him to drive away other evil
 spirits. [549]
 
-(2) Brahmagraha is the ghost of a Br�hman well versed in the Vedas,
+(2) Brahmagraha is the ghost of a Bráhman well versed in the Vedas,
 but who is over proud of his education. [550]
 
 (3) Sambandha is the spirit of a person who dies without an heir,
 and whose funeral rites have not been performed by any member of his
 family. It troubles the members of the family, but when invoked through
 a Bhagat it becomes harmless, and even favourable to the family. [551]
-It is the spirit of a covetous person or a sany�si who dies with his
+It is the spirit of a covetous person or a sanyási who dies with his
 desires unfulfilled. [552] It does not allow anybody to enjoy his
 wealth, and takes revenge on an enemy till death ensues. It haunts
 trees, wells and unoccupied houses. [553]
 
-(4) Devach�r is the spirit of a Shudra who dies after his
-marriage. [554] These (Devach�r) spirits are said to reside on the four
+(4) Devachár is the spirit of a Shudra who dies after his
+marriage. [554] These (Devachár) spirits are said to reside on the four
 sides of a village. The spirits which reside in burial or cremation
 grounds, on river banks, and in old trees are said to be subordinate
 to these. Cocoanuts, plantains, sugar, cocks and goats must be given
 annually to gain their favour. [555]
 
-(5) Munja is the spirit of a Br�hman boy who dies immediately after
+(5) Munja is the spirit of a Bráhman boy who dies immediately after
 his thread ceremony, but before the final ceremony called Sod-munj
 is complete. It does not greatly affect its victim but simply
 frightens. When it attacks, it is difficult to drive out. It is cast
 out only when the patient makes a pilgrimage to a holy shrine. [556]
 It resides in a Pipal tree or in a well.
 
-(6) Khavis is the spirit of a Musalm�n or a non-Hindu. [557] It is
-also the spirit of a Mah�r or a M�ng. [558]
+(6) Khavis is the spirit of a Musalmán or a non-Hindu. [557] It is
+also the spirit of a Mahár or a Máng. [558]
 
 (7) Girha is the ghost of a person who dies by drowning, or of a
 murdered person. [559] Girha is not very powerful, and obeys the
@@ -3387,16 +3361,16 @@ under any circumstances. For, if the Girha gets back its hair all
 sorts of misfortunes will befall the man. [561]
 
 (8) Chetak is the ghost of a person of the Kunbi or Shudra caste. [562]
-This spirit is also known as D�v.
+This spirit is also known as Dáv.
 
-(9) Zoting is the ghost of a man belonging to the Kh�rvi or Koli
-caste. [563] It is also said to be the ghost of a Musalm�n. [564]
+(9) Zoting is the ghost of a man belonging to the Khárvi or Koli
+caste. [563] It is also said to be the ghost of a Musalmán. [564]
 
 (10) Vir is the ghost of an unmarried person belonging to the Kshatriya
 community. [565] It is also said to be the ghost of a Rajput or a
 Purbhaya (Pardeshi.)
 
-(11) Cheda is the ghost of an unmarried Mah�r. It resides on
+(11) Cheda is the ghost of an unmarried Mahár. It resides on
 mountains, in jungles, and the outskirts of the village. [566] Cheda
 attacks domestic animals. It haunts fields and farms, and resides at
 public places where the Holi fires are annually kindled. To avoid
@@ -3404,16 +3378,16 @@ being troubled by it, people offer annual sacrifices of fowls and
 goats. [567]
 
 (12) Mhasoba is the lord of the ghosts, and is equal in might to
-Vet�l. [568]
+Vetál. [568]
 
-(13) J�khin or Alwant. J�khin is the ghost of a woman who has a
+(13) Jákhin or Alwant. Jákhin is the ghost of a woman who has a
 husband alive. Alwant is believed to be the spirit of a woman dying
 at childbirth or during her menses. It resides at burial or cremation
-grounds. Persons attacked by this spirit are taken to Narsoba's W�di or
-G�ng�pur, which are celebrated as shrines for the removal of malignant
+grounds. Persons attacked by this spirit are taken to Narsoba's Wádi or
+Gángápur, which are celebrated as shrines for the removal of malignant
 spirits. [569]
 
-(14) L�vsat is the ghost of a widow. It generally resides in burial
+(14) Lávsat is the ghost of a widow. It generally resides in burial
 and burning grounds, and attacks domestic animals and their calves. It
 is also said to tear clothes and eat corpses. [570]
 
@@ -3422,89 +3396,89 @@ days of childbirth or during her menses. It is supposed to be an evil
 spirit, but it can be kept in check by the use of a cane. It attacks
 all sorts of persons, but leaves them as soon as it is beaten. [571]
 
-This spirit is also known as D�kan in the Kolh�pur district. [572]
+This spirit is also known as Dákan in the Kolhápur district. [572]
 Satavi is the ghost of a woman. It troubles women in childbirth, and
 kills their children on the 5th or 6th day after their birth. [573]
-Sh�kini is the ghost of an unmarried girl. Talkh�mba is the ghost
+Shákini is the ghost of an unmarried girl. Talkhámba is the ghost
 of an unmarried Shudra or a person from the low castes. [574] The
 people of Vijayadurg believe that one who hates and troubles the
-Br�hmans and speaks ill of their religious duties becomes a Brahma
-Sambandha after death. [575] At Pol�dpur in the Kol�ba District the
-ghost B�pa is represented by a stone painted with red lead and oil
+Bráhmans and speaks ill of their religious duties becomes a Brahma
+Sambandha after death. [575] At Poládpur in the Kolába District the
+ghost Bápa is represented by a stone painted with red lead and oil
 and placed at the boundary of a field. It is the guardian of the
 field, and protects the owners' interests. Offerings are made to
 it annually. If the annual offerings are neglected, it troubles the
 owner of the field. It also troubles others when disturbed. [576]
 
-The spirits known as K�lk�iche Bhut and Bahirob�che Bhut are not
+The spirits known as Kálkáiche Bhut and Bahirobáche Bhut are not
 troublesome. When they favour any person, he enjoys health and
 happiness for a period of twelve years. But after that period he
 is ruined. [577] In addition to the varieties of malignant spirits
 already described, the following spirits are known at Shirgaon in
-the M�him taluka of the Th�na District. They are--Hirwa, W�ghoba,
-Asar�s, G�ngud, Sait�n and Chaitannadya. The spirit known as Hirwa
-requires the offerings of a bow and an arrow, bh�ng, b�jri bread, and
-a chatni of garlic. The W�ghoba haunts jungles and troubles domestic
-animals. Cocoanuts and lamps of ghi are offered to it. Asar�s are
+the Máhim taluka of the Thána District. They are--Hirwa, Wághoba,
+Asarás, Gángud, Saitán and Chaitannadya. The spirit known as Hirwa
+requires the offerings of a bow and an arrow, bháng, bájri bread, and
+a chatni of garlic. The Wághoba haunts jungles and troubles domestic
+animals. Cocoanuts and lamps of ghi are offered to it. Asarás are
 the deities that dwell in water. They infest the wells and ponds, and
 attack women and children at noon time and in the evening. Red lead,
-cocoanuts, flowers, parched rice (l�hya) and n�d�pudi are given to
+cocoanuts, flowers, parched rice (láhya) and nádápudi are given to
 them. [578]
 
-At Ibr�mpur in the Ratn�giri District it is said that the evil spirit
+At Ibrámpur in the Ratnágiri District it is said that the evil spirit
 Zoting goes about headless. [579]
 
 The people of Medhe in the Rohe taluka believe that the spirit known
 as Girha, which resides in water, goes about headless. [580]
 
-At Shirgaon in the M�him taluka it is believed that the spirit Hirwa
+At Shirgaon in the Máhim taluka it is believed that the spirit Hirwa
 goes about headless. It troubles human beings and animals. The sea
 and the jungle are its places of abode. To avoid being troubled by it,
-bh�ng, cocoanuts, fowls are given to it. [581]
+bháng, cocoanuts, fowls are given to it. [581]
 
-The people of Dahigaon in the Murb�d taluka believe that the Bhut
+The people of Dahigaon in the Murbád taluka believe that the Bhut
 known as Peesa goes about headless. [582]
 
-Some evil spirits haunt trees such as the Pipal, B�bhul and
+Some evil spirits haunt trees such as the Pipal, Bábhul and
 Adulsa. Some have their haunts on a public road where three streets
 meet, or in a dirty place, some haunt old houses, and the rest prefer
 to reside in burial and burning grounds. [583]
 
 Many spirits dwell in burial or cremation grounds. Among them are
-Vet�l, J�khin, Khavis, Kh�prya, Zoting, D�v, Girha, Alavat and
-L�vsat. [584]
+Vetál, Jákhin, Khavis, Kháprya, Zoting, Dáv, Girha, Alavat and
+Lávsat. [584]
 
 The spirits Munja and Sambandh are said to reside near houses and
-old trees that produce sweet smelling flowers. The spirits Devch�r
-and Ch�legat are said to reside at the four corners or the boundary
+old trees that produce sweet smelling flowers. The spirits Devchár
+and Chálegat are said to reside at the four corners or the boundary
 of a village. [585]
 
 It is believed that all kinds of spirits assemble at night at the
 funeral ground when a body is burnt or buried. [586]
 
 The evil spirits known as Khavis, Zoting and Kafri are said to dwell
-on mountains and in jungles; while the others named Sambandha, J�khin,
-Hadal and L�vsat are said to reside on trees. [587]
+on mountains and in jungles; while the others named Sambandha, Jákhin,
+Hadal and Lávsat are said to reside on trees. [587]
 
 Munja resides in the Pipal tree. Sambandha dwells in the Banyan,
 Pipal and Umbar trees. It is supposed to be a guardian of buried
 treasure. [588]
 
-At Murb�d in the Th�na District, it is believed that an evil spirit
+At Murbád in the Thána District, it is believed that an evil spirit
 known as Hadal infests the tamarind trees. [589]
 
-In the Kolh�pur District it is believed that the ghosts of persons
+In the Kolhápur District it is believed that the ghosts of persons
 dying on battlefields infest mountains and jungles, and the evil
 spirit known as Sambandh infests trees. [590]
 
-Generally in the Konkan, and specially in the Ratn�giri District,
+Generally in the Konkan, and specially in the Ratnágiri District,
 young mothers and their children are supposed to be liable to the
-attacks of the spirits Sat�vi, Avagat, Alavant, J�khin, Devch�r and
-Ch�legat. [591]
+attacks of the spirits Satávi, Avagat, Alavant, Jákhin, Devchár and
+Chálegat. [591]
 
-At Khopoli in the Kol�ba District it is believed that a young mother
+At Khopoli in the Kolába District it is believed that a young mother
 and her child are generally attacked by the spirit of the dead wife
-of her husband, or by a Hadal or L�vsat. The spirit that attacks a
+of her husband, or by a Hadal or Lávsat. The spirit that attacks a
 woman during her childbirth is difficult to drive out. The spirits
 are always afraid of cleanliness, and therefore, where there is
 cleanliness, there is very little fear of their attacks. [592]
@@ -3520,27 +3494,27 @@ the person becomes insensible for a short time. [593]
 The fiend known as Hadal, and other evil spirits of the female sex,
 generally attack a young mother and her child. They are generally
 attacked by these fiends on a public cross road where three roads meet,
-or under a B�bhul tree, and also at wells. [594]
+or under a Bábhul tree, and also at wells. [594]
 
-At Ubh�d�nda in the Vengurla taluka it is believed that those who
+At Ubhádánda in the Vengurla taluka it is believed that those who
 are killed by tigers or other wild beasts are born as kings in the
 next generation. [595] On the other hand the people of Bankavli are
 of opinion that those who suffer death at the hands of tigers and
 other wild beasts are turned into spirits. The spirit of a person
-killed by a tiger is called V�ghvir. [596]
+killed by a tiger is called Vághvir. [596]
 
 At Achare it is believed that persons killed by lions and tigers attain
 salvation, while those killed by inferior beasts go to hell. [597]
 
-The people of Ibr�mpur believe that unmarried persons killed by tigers
+The people of Ibrámpur believe that unmarried persons killed by tigers
 or other wild beasts take the form of a ghost. Males become Girhas
-and females become J�khins and L�vsats. [598]
+and females become Jákhins and Lávsats. [598]
 
 At Pendur it is believed that persons killed by tigers and other wild
-beasts become Brahma R�kshasa. The same form is assumed by those who
-die by accident. A murdered man becomes a Devach�r. [599]
+beasts become Brahma Rákshasa. The same form is assumed by those who
+die by accident. A murdered man becomes a Devachár. [599]
 
-In the District of Kolh�pur a belief prevails that the spirits of those
+In the District of Kolhápur a belief prevails that the spirits of those
 killed by tigers or other wild beasts assume the form of ghosts. It
 is also believed that persons who die before they are married do
 not attain salvation, and therefore it is considered inauspicious
@@ -3555,8 +3529,8 @@ nails are fixed at the four corners of the spot on which the body is
 buried, and plants bearing red flowers are planted thereon. [601]
 
 At Bankavli it is believed that the ghost of a woman dying in
-childbirth or during her menses assumes the form of J�khin, while the
-people of the Kolh�pur District believe that it assumes the form of
+childbirth or during her menses assumes the form of Jákhin, while the
+people of the Kolhápur District believe that it assumes the form of
 Hadal. [602]
 
 The special precautions that a father has to take at the birth of a
@@ -3577,7 +3551,7 @@ The chief reason for ensuring the correct moment for the birth is
 that, if the birth takes place at an unlucky hour, special rites are
 necessary for averting the evil effects. These rites consist in the
 recitation of certain holy mantras and in giving presents of money,
-sessamum, j�gri, clarified butter, etc., to the Br�hmans and alms to
+sessamum, jágri, clarified butter, etc., to the Bráhmans and alms to
 the poor. [604]
 
 At Medhe in the Rohe taluka, it is customary for the father to throw
@@ -3595,7 +3569,7 @@ Khit. [606]
 If an owl sits on the roof of a house, it is a sure sign of coming
 death to a member of the family. [607]
 
-At Devgad in the Ratn�giri District the sound of a bat or an owl is
+At Devgad in the Ratnágiri District the sound of a bat or an owl is
 considered inauspicious, and indicates the death of a sick person in
 the house. [608]
 
@@ -3609,7 +3583,7 @@ At Umbergaon people do not throw stones at an owl. For it is considered
 that the owl might sit and rub the stone, and that the person throwing
 it will become weak and wasted as the stone wears away. [610]
 
-The people of Kolh�pur do not believe that there is any connection
+The people of Kolhápur do not believe that there is any connection
 between the bat or owl and the spirits of the dead, but they believe
 that, if an owl cries out in the evening or at night, it indicates the
 death of a sick person in the family. This applies also to the sound
@@ -3618,7 +3592,7 @@ auspicious. [611]
 
 It is generally believed that old unoccupied houses are haunted by
 evil spirits. Persons who wish to inhabit such houses first perform
-the V�stu sh�nti ceremony, and give a feast to Br�hmans. In former
+the Vástu shánti ceremony, and give a feast to Bráhmans. In former
 times, in the districts that were ruled by the Portuguese, religious
 persecution prevailed. To escape from these persecutions, people
 were compelled to leave their houses unprotected. Before leaving
@@ -3628,7 +3602,7 @@ the spirit of the dead should hover about the place, and prevent
 strangers from coming. [612]
 
 The evil spirits which haunt ruins and guard buried treasures and
-old forts are known as Mah�purush, Khavis, Brahma R�kshasa and
+old forts are known as Mahápurush, Khavis, Brahma Rákshasa and
 Sambandh. [613]
 
 If there be any buried treasure in an old unoccupied house, the
@@ -3649,18 +3623,18 @@ forts in the Konkan where battles were fought, the souls of those
 slain in the battles are said to have assumed the forms of spirits,
 and to keep a watch over the forts. [616]
 
-In the Kolh�pur District there is a village Nigve beyond the river
-Panch Ganga at a distance of three miles from Kolh�pur, where the soul
-of a person named App�ji Kulkarni has assumed the form of a Sambandh
+In the Kolhápur District there is a village Nigve beyond the river
+Panch Ganga at a distance of three miles from Kolhápur, where the soul
+of a person named Appáji Kulkarni has assumed the form of a Sambandh
 and guards the buried treasures in his house. When anybody tries to dig
 up the buried money, the ghost enters the body of his daughter-in-law
 and begins to dance and cry out loudly, and does not allow any one to
 touch his treasure. It is also said that he strikes the ground with
 his stick at night. Another similar instance is cited in the case of
-the village of Latvade in the Shirol Peta, where B�pujipant Kulkarni
+the village of Latvade in the Shirol Peta, where Bápujipant Kulkarni
 continues to guard his house after death. He does not allow anybody
 to live in the house, and if any one is bold enough to sleep there
-at night, the spirit of B�puji appears and throws him out of the
+at night, the spirit of Bápuji appears and throws him out of the
 house. The house is therefore uninhabited at present. His wife has
 adopted a son, but he has to live in another village, Vadange. [617]
 
@@ -3714,7 +3688,7 @@ and blows them in the air.
 
 5th.--The evil eye of a tiger is removed from an affected animal in
 the following manner. An oil lamp is burnt in the eye of a dead tiger
-and the lamp is waved round the animal by a Mah�r. The Mah�r is given
+and the lamp is waved round the animal by a Mahár. The Mahár is given
 a loaf prepared from eight kinds of grain.
 
 6th.--Copper amulets and black cotton strings charmed by a sorcerer
@@ -3744,7 +3718,7 @@ or frequently becomes unconscious, cocoanuts, fowls and boiled rice
 are waved round him and thrown away. [619]
 
 When the effects of an evil eye cannot be removed by ordinary methods,
-the evil influence is said to have entered through the bones, 'H�di
+the evil influence is said to have entered through the bones, 'Hádi
 drusta padali.' In order to remove it people bring the bone of an
 animal in the evening, and after besmearing it with oil and turmeric
 powder, wash it in hot water. It is dressed in a yellow cloth, and
@@ -3760,13 +3734,13 @@ strings are turned over the burning incense and tied round the arm
 or the neck. Charmed ashes from the temples of certain deities are
 also applied to the forehead of the affected person. [621]
 
-At Ibr�mpur in the Ratn�giri District, it is believed that a person
+At Ibrámpur in the Ratnágiri District, it is believed that a person
 whose eyes have come under the influence of evil stars possesses the
 power of the evil eye. Ashes are taken on a mango leaf, and charmed
 with the mantras or incantations for an evil eye, and then they are
 applied to the forehead of the affected person. [622]
 
-The people of Poladpur in the Kol�ba District believe the effects
+The people of Poladpur in the Kolába District believe the effects
 of an evil eye to be as follows. A healthy child becomes sickly and
 cries, a man may suffer from indigestion or loss of appetite, a cow
 or a she-buffalo yielding plenty of milk suddenly ceases to give milk
@@ -3780,7 +3754,7 @@ and cowries tied with a black thread are fastened round the necks of
 animals. A little black spot is marked on an image. A worn out shoe or
 a sandal is tied to the fruit-yielding trees. Salt and mustard seed
 are waved thrice round the face of a child repeating "Ishta mishta
-kony� p�pinichi drushta" and thrown into the fire. Some people roll
+konyá pápinichi drushta" and thrown into the fire. Some people roll
 a cotton thread round a curry stone, wave it three times round the
 patient, and then put it into the fire; if the thread burns, the evil
 eye is held to have been removed. If the evil eye be on the food,
@@ -3788,22 +3762,22 @@ three morsels of food are first raised to the mouth, and then thrown
 into the fire. Sacred ashes are applied to trees and creeping plants
 to remove the effects of an evil eye. [623]
 
-The people of Khopoli in the Kol�ba District believe that the evil
+The people of Khopoli in the Kolába District believe that the evil
 eye can be diverted from living creatures only, and not from inanimate
 things such as a stone or an earthen image. Sacred ashes are applied
-to the forehead of the suffering child by repeating the R�m raksha
-stotra, i.e., the protecting praises of R�ma, the seventh incarnation
-of Vishnu. Among Br�hmans, rice grains are waved thrice round the face
+to the forehead of the suffering child by repeating the Rám raksha
+stotra, i.e., the protecting praises of Ráma, the seventh incarnation
+of Vishnu. Among Bráhmans, rice grains are waved thrice round the face
 of a child and put into water. The water is then thrown away. Even
 flowers are waved round the faces of small children in the evening
 and thrown away. [624]
 
-At Chauk in the Karjat taluka of the Kol�ba District, some people
+At Chauk in the Karjat taluka of the Kolába District, some people
 wave the left shoe thrice round the body of the affected person for
 the purpose of evading the effects of an evil eye. A red hot iron
 bar is also cooled in water mixed with turmeric powder. [625]
 
-At Shirg�on in the M�him taluka of the Th�na District water is drawn
+At Shirgáon in the Máhim taluka of the Thána District water is drawn
 in a brass or a copper pot in the evening, and turmeric powder, rice,
 and any other edible articles on which the evil eye has fallen are
 put into it. Twentyone date leaves, each of them with a knot, are
@@ -3817,7 +3791,7 @@ becomes red, it is supposed that the evil eye has been removed. [626]
 
 The effects of an evil eye are sometimes visible on the face of
 a child in the form of small red pustules. The appearance of such
-pustules is called Ch�k padane. [627]
+pustules is called Chák padane. [627]
 
 If a person is affected by an evil eye at the time of taking his
 meals, he loses his appetite. He also becomes weaker day by day. One
@@ -3827,7 +3801,7 @@ into water. Some people take water in a copper plate and extinguish
 in it burning sticks of the tamarind tree, after waving them round
 the body of the affected person. [628]
 
-At Kh�rb�v in the Bassein taluka of the Th�na District, five pieces
+At Khárbáv in the Bassein taluka of the Thána District, five pieces
 of broken tiles are made red hot and put into water in which a little
 quantity of all the cooked food in the house has been mixed. Turmeric
 powder is also put into it. A pen knife or some other iron instrument
@@ -3835,7 +3809,7 @@ is then turned five times in the water. A winnowing basket and a
 broom are waved thrice round the face of the affected person, and
 placed over the water pot. [629]
 
-At Dah�nu in the Th�na District, two big stones, of which one has
+At Dahánu in the Thána District, two big stones, of which one has
 been waved round the face of a person affected by an evil eye, are
 struck one against the other. If the stone breaks, it is believed
 that the evil effect has been removed. Cowdung is mixed with water
@@ -3845,7 +3819,7 @@ vessel is then waved round the person, and placed upside down over
 the mixture of cowdung. If it sticks to the brass plate, this is
 supposed to be due to the evil eye. [630]
 
-The people of Kolh�pur believe in the effects of an evil eye. A
+The people of Kolhápur believe in the effects of an evil eye. A
 child suffering from an evil eye turns pale and thin, and suffers
 from headache. To avoid these effects, elderly women make a mark
 with lamp black on the face or brow of the child. Boiled rice and
@@ -3861,7 +3835,7 @@ opprobrious names. [632]
 Opprobrious names such as Dhondu, Kondu, Keru, are given to children
 in families in which the first children are shortlived. But their
 real names are different. The names of the wellknown arithmetician
-Keru N�na Chhatre and his son Kondopant Chhatre are examples of
+Keru Nána Chhatre and his son Kondopant Chhatre are examples of
 opprobrious names. [633]
 
 Among high class Hindus, the first son is not generally called by
@@ -3879,26 +3853,26 @@ the ancestors. To avoid their displeasure and the consequent death of
 their children, the people give opprobrious names to their next born
 such as Dagadya, Dhondya, Gundya, Dandya, Kerya, Ukirdya, Kondya,
 Lobhya, etc. The custom of tattooing one side of the body of females
-also prevails in the Kolh�pur District, especially in cases where
+also prevails in the Kolhápur District, especially in cases where
 the children in a family are shortlived. [636]
 
-In the Pur�nas there are instances of males being transformed into
+In the Puránas there are instances of males being transformed into
 females, and females into males. For example, the female Amba was
-transformed into a male called Shikhandi and the male N�rad was
-transformed into a female. Arjuna, the third brother of the P�ndavas
+transformed into a male called Shikhandi and the male Nárad was
+transformed into a female. Arjuna, the third brother of the Pándavas
 is said to have changed his sex, and turned into Bruhannada. [637]
 
 In the Shivlilamruta, a book pertaining to the god Shiva, in the
 chapter of Simantini, it has been described how a man was turned into
 a woman. [638]
 
-At Kolh�pur, there are no instances known of a change of sex. The
+At Kolhápur, there are no instances known of a change of sex. The
 goddess Yallamma has a high reputation in this district for making a
 change in the habits and deportments of men and women, especially among
 low caste people. It is believed that the curse of this goddess has
 the power of destroying the virility of males, whereupon they behave
 like females. Many instances of this type can be seen at the fair
-of the goddess Yallamma, which is held in M�rgashirsha (December);
+of the goddess Yallamma, which is held in Márgashirsha (December);
 men dressed in women's clothes and vice versa are often seen at this
 fair. [639]
 
@@ -3909,19 +3883,19 @@ goats is also offered to them. When incense is burnt before a sorcerer,
 the spirit enters into his body. Water is charmed and sprinkled over
 the body of a person attacked by an evil spirit. Rice and udid grains
 are required for exorcising spirits. Red powder Pinjar, turmeric
-powder, black ointment k�jal, lemons, Narakya Wuda a kind of incense,
+powder, black ointment kájal, lemons, Narakya Wuda a kind of incense,
 betel-leaves, betelnuts, cocoanuts, mango leaves, Nirgudi leaves,
 and pieces of cloth are also used for the same purpose. [640]
 
 Cane sticks are used by people as a protection against evil
-spirits. A stick cut from the tree known as P�ndhri is also used as
+spirits. A stick cut from the tree known as Pándhri is also used as
 protection. Charmed black cotton strings are tied to the wrist, arm
 or neck. If a man is very much afraid of a ghost, he repeats the name
-of the monkey god M�ruti or any other deity that may be favourable
+of the monkey god Máruti or any other deity that may be favourable
 to his family. [641]
 
 The blood of fowls and goats is used as a protection against ghosts
-and Devach�rs, and also against witchcraft. Charmed water is waved
+and Devachárs, and also against witchcraft. Charmed water is waved
 round the person affected by an evil spirit, and thrown away. Rings,
 amulets, and anklets made of metals of five kinds are put on the hands
 and legs of children to ward off the effects of evil spirits. [642]
@@ -3931,15 +3905,15 @@ sandalpaste mark on the forehead of a man, and to the red Kunku
 mark on the forehead of an unwidowed woman. It is considered to be
 a protection against evil spirits. [643]
 
-The beak of an eagle, a stick cut from a tree known as P�ndhri, a cane
-having three joints, and the root of a shrub called Shr�vad, which
+The beak of an eagle, a stick cut from a tree known as Pándhri, a cane
+having three joints, and the root of a shrub called Shrávad, which
 has white leaves, are used as protection against evil spirits. [644]
 
-At Pendur in the M�lwan taluka of the Ratn�giri District it is
+At Pendur in the Málwan taluka of the Ratnágiri District it is
 believed that an iron stick held in the hand is a protection against
 evil spirits. [645]
 
-At Chauk in the Karjat taluka of the Kol�ba District, pictures of
+At Chauk in the Karjat taluka of the Kolába District, pictures of
 certain deities are tattooed on the body for the purpose of protection
 against evil spirits. It is also believed that evil spirits run away
 when salt and garlic are thrown into fire as they cannot bear the
@@ -3948,14 +3922,14 @@ smoke of burning garlic. [646]
 At Medhe in the Rohe taluka, when the dead body of a woman dying
 within ten days of her delivery is taken out of the house for burial,
 an iron horseshoe is driven into the threshold of the house, and
-grains of N�chani are scattered in the street while the corpse is
+grains of Náchani are scattered in the street while the corpse is
 being carried to the burial ground. [647]
 
-At Bhuwan in the Murb�d taluka some people tie a square piece of
+At Bhuwan in the Murbád taluka some people tie a square piece of
 leather to the necks of their children as protection against evil
 spirits. [648]
 
-At R�i, a custom prevails of putting coral necklaces on children as
+At Rái, a custom prevails of putting coral necklaces on children as
 a protective against evil spirits. [649]
 
 Iron nails and horseshoes are driven into the threshold or on to
@@ -3964,7 +3938,7 @@ Hindu calendar month at evening time, to prevent the entrance of
 evil spirits. Dirty localities being considered to be haunts of evil
 spirits, people living in such localities burn incense in their houses
 every day. While exorcising evil spirits the sorcerers throw charmed
-Udid grains and R�le panic seeds on the body of the diseased, or place
+Udid grains and Rále panic seeds on the body of the diseased, or place
 these things below his bed. Rings made of metals of five kinds,--iron,
 copper, brass, silver and gold--are charmed on an eclipse day, and
 worn by people. Red lead and cowries are tied to the necks or feet of
@@ -3979,24 +3953,24 @@ amulet is then tied round the arm or the neck of a person attacked
 by evil spirits, or suffering from malarial fevers. These mantras
 are never disclosed to anybody. [651]
 
-N�d�dora is a black cotton thread having seven or nine knots with a
+Nádádora is a black cotton thread having seven or nine knots with a
 charmed paper in one of these knots. The thread is first held over
 burning incense, and then tied round the neck or the arm of the
 diseased. Sunday is generally chosen for attaching these threads. [652]
 
-At Poladpur in the Kol�ba District, there lived a sorcerer who used to
+At Poladpur in the Kolába District, there lived a sorcerer who used to
 give such amulets and charmed threads. He placed about ten or twelve
 copper rings or amulets in a copper plate kept in the sun. While thus
 exposed to the sun, these amulets were continuously watched by the
 sorcerer for some two hours, repeating certain mantras. [653]
 
-At M�l�d in the Th�na District, copper amulets and charmed black cotton
-threads in the name of K�l Bhairav, an incarnation of the god Shiva,
+At Málád in the Thána District, copper amulets and charmed black cotton
+threads in the name of Kál Bhairav, an incarnation of the god Shiva,
 are used as protective against evil spirits. They are tied to the arms
 or the neck of the diseased on an eclipse day, on the last day of the
 Hindu calendar month, or on a Tuesday, Wednesday and Saturday. [654]
 
-At Kolh�pur, the use of amulets is generally resorted to by people
+At Kolhápur, the use of amulets is generally resorted to by people
 suffering from the attacks of evil spirits or from malarial fevers. The
 sorcerer who exorcises the evil spirits writes certain mantras on a
 paper, or draws certain symbols and repeats the mantras over them. The
@@ -4009,7 +3983,7 @@ A sacred circle is frequently used as a protection from spirits. The
 sorcerer draws a circle on the ground, with his stick, and the
 following articles are put inside it. Cocoanuts, lemons, red lead, and
 a Kohala gourd. Fowls are also sacrificed to this circle. The filling
-in of this circle is called m�nda bharane by the exorcists. [656]
+in of this circle is called mánda bharane by the exorcists. [656]
 
 Rice or Udid grain, and ashes charmed by mantras, are scattered
 round a certain area of land, or are given to a person supposed to be
@@ -4023,8 +3997,8 @@ their residence, repeating certain mantras, for their protection
 from evil spirits. It is believed that the spirits cannot enter or
 leave these enchanted circles. They used to bury bottles containing
 such spirits at the boundaries of these circles. There are many such
-places in the Kolh�pur District, such as Bur�ns�heb of Brahmapuri,
-the S�dhubuwa of Panh�la, and B�bu J�m�l at Kolh�pur. [658]
+places in the Kolhápur District, such as Buránsáheb of Brahmapuri,
+the Sádhubuwa of Panhála, and Bábu Jámál at Kolhápur. [658]
 
 It is a general belief among all classes of Hindus in the Bombay
 Presidency that Saturday is an unlucky day, and in some places Friday
@@ -4059,24 +4033,24 @@ inauspicious. [664]
 The following are generally held to be auspicious omens:--
 
 While going on any business, to come across an unwidowed woman,
-a cow, Br�hmans, a five-petaled flower, or a pot filled with water;
+a cow, Bráhmans, a five-petaled flower, or a pot filled with water;
 [665] the throbbing of the right eyelid and of the right arm of a man,
-and of the left eyelid of a woman; a Br�hman coming in front with a cup
+and of the left eyelid of a woman; a Bráhman coming in front with a cup
 and a spoon in his hand after taking his bath; [666] the appearance of
-a peacock, the Bh�radw�j or the blue jay, and the mongoose, especially
+a peacock, the Bháradwáj or the blue jay, and the mongoose, especially
 when they pass on the left side of the person going on business. [667]
 
 The following are considered to be auspicious when seen within a
 hundred paces of a person starting on business:--
 
-Br�hmans, unwidowed women, boiled food, meat, fishes, milk, any kind
-of corn, the bird Ch�sha or the blue jay, passing by the left side,
+Bráhmans, unwidowed women, boiled food, meat, fishes, milk, any kind
+of corn, the bird Chásha or the blue jay, passing by the left side,
 the appearance of the moon in front, a person coming across one's path
 with vessels filled with water, and a married couple, a cow with its
 calf, images of god, cocoanuts and other fruits, the mother, white
 clothes, the sound of a musical instrument, a horse, an elephant,
 curds, flowers, a lighted lamp, a jackal, a spiritual preceptor,
-a public woman, a Mah�r, a washerman coming with a bundle of washed
+a public woman, a Mahár, a washerman coming with a bundle of washed
 clothes, and a marriage procession. [668]
 
 The following objects and persons are generally believed to be
@@ -4085,9 +4059,9 @@ inauspicious:--
 Oil, buttermilk, a couple of snakes, a monkey, pig, and an ass,
 firewood, ashes and cotton, a person with a disfigured nose, a man
 dressing his hair in the shape of a crown, red garlands, wet clothes,
-a woman wearing red cloth, an empty earthen vessel, a Br�hman widow,
-a Brahmach�ri and an unmarried Br�hman, [669] a widow, a bare-headed
-Br�hman, a cat going across the path, a dog flapping his ears,
+a woman wearing red cloth, an empty earthen vessel, a Bráhman widow,
+a Brahmachári and an unmarried Bráhman, [669] a widow, a bare-headed
+Bráhman, a cat going across the path, a dog flapping his ears,
 meeting a barber with his bag, a beggar, sneezing, or the asking of
 a question at the time of departure, waiting, meeting a person with
 an empty vessel, [670] howling of dogs and jackals, a pair of crows
@@ -4097,7 +4071,7 @@ on the ground. [671]
 While plans or proposals are being made, it is considered inauspicious
 if any one sneezes or the sound of a lizard is heard. [672] Meeting
 a person of the depressed classes whose touch is pollution, or a
-Br�hman who accepts funeral gifts, is considered inauspicious. [673]
+Bráhman who accepts funeral gifts, is considered inauspicious. [673]
 Meeting a woman who is in her menses, a mourner, a buffalo, a snake
 and a diwad are considered inauspicious. [674] An iron vessel or
 an iron bar, cow dung cakes, salt, grass, a broom, a vulture, and a
@@ -4106,11 +4080,11 @@ inauspicious omens. [675]
 
 Among the Hindus in Western India, for the purpose of helping
 the spirit to go to heaven safely, and for securing its goodwill
-towards the survivors, after death ceremonies called the Shr�ddhas
+towards the survivors, after death ceremonies called the Shráddhas
 are generally performed. Some perform these ceremonies once a year
-in the month of Bh�drapada, and others perform them twice or thrice,
+in the month of Bhádrapada, and others perform them twice or thrice,
 i.e., on the anniversary day of the deceased as well as in the dark
-half of Bh�drapada, which is generally known as the manes' fortnight
+half of Bhádrapada, which is generally known as the manes' fortnight
 (pitru paksha). [676]
 
 The funeral solemnities performed from the 1st to the 14th day from
@@ -4124,45 +4098,45 @@ arms and the chest of the corpse. Such balls are placed on the body
 of the deceased only when death has taken place on an unlucky day,
 or when there is an unlucky conjunction of stars. The son, or some
 other near relative, of the deceased generally performs these rites
-with the help of a Br�hman priest. On the third day he goes to the
+with the help of a Bráhman priest. On the third day he goes to the
 burning place, collects the ashes of the deceased, and throws them
 into the sea. On this occasion he is accompanied by the relatives of
 the deceased. Rich persons who are able to go to Benares keep the
 bones of their deceased parents and throw them into the Ganges at
-Pray�ga near Benares after performing certain Shr�ddhas there. The
+Prayága near Benares after performing certain Shráddhas there. The
 giving of oblations continues daily till the tenth day. The oblations
 of the tenth day are called Das Pinda. The rites of the eleventh
 day are called Ekotistha. On the eleventh day the person performing
 the rites has to change his sacred thread, after sipping a little
 cow's urine. Cooked food is prepared at the place where the rites
-of the eleventh day are performed, and Br�hmans are fed there, or at
+of the eleventh day are performed, and Bráhmans are fed there, or at
 least thirty-two mouthfuls of cooked food are offered to the sacred
 fire. A big ball of boiled rice is put before the sacred fire or near
-the Br�hmans taking their meals. This ball is then thrown into the
+the Bráhmans taking their meals. This ball is then thrown into the
 sea. A male calf is branded, worshipped and let loose. This calf is
 called Vasu, and is considered sacred by the villagers. On the 11th
 day, special ceremonies for propitiating the eight Vasus and the
 eleven Rudras are performed, and gifts of a plot of ground, a cow,
 cooking vessels, various kinds of corn, golden images, silver and
 copper coins, clothes, shoes, umbrellas, bedding, etc. are given to
-the Br�hmans collected there. On the 13th day after death a feast
-is given to 13 or more Br�hmans and the other relatives. Navak�d�n,
-i.e., the gift of a ship and Goprad�n, i.e., of a cow and a calf,
-are also given to the Br�hmans on the understanding that they will
+the Bráhmans collected there. On the 13th day after death a feast
+is given to 13 or more Bráhmans and the other relatives. Navakádán,
+i.e., the gift of a ship and Gopradán, i.e., of a cow and a calf,
+are also given to the Bráhmans on the understanding that they will
 help the soul of the dead while crossing the river Vaitarna. [677]
 
 Water mixed with til or sesamum seed, sandalpaste, and oblations of
 boiled rice are given daily to the manes to secure their goodwill
 towards the survivors. [678]
 
-At Bankavli in the D�poli taluka of the Ratn�giri District, in
+At Bankavli in the Dápoli taluka of the Ratnágiri District, in
 order to prevent the soul from assuming the form of a ghost, there
 is a custom of tying a piece of Gulvel, a species of moonseed, or
-the seed of a vegetable known as M�thbh�ji, round the neck of the
+the seed of a vegetable known as Máthbháji, round the neck of the
 corpse before burning it. It is also believed that, by doing this,
 the soul is prevented from troubling the survivors. [679]
 
-At Poladpur in the Kol�ba District, some villagers drive an iron
+At Poladpur in the Kolába District, some villagers drive an iron
 nail into the head of the corpse before it is taken to the funeral
 ground. They believe that, in consequence, the soul of the deceased
 will not turn into an evil spirit. Some people scatter grain on the
@@ -4174,8 +4148,8 @@ they are buried.
 
 Persons dying of small pox, women dying in childbirth or during
 their menses, children dying within six months from their birth,
-and Sany�sis are buried. The bodies of persons suffering from leprosy
-are necessarily buried. [681] Among Ling�yats the bodies are always
+and Sanyásis are buried. The bodies of persons suffering from leprosy
+are necessarily buried. [681] Among Lingáyats the bodies are always
 buried. Certain mantras are repeated while burying or burning the
 dead body. While burying, cocoanuts and certain kinds of grain are
 thrown into the grave, and after covering the dead body with salt,
@@ -4184,29 +4158,29 @@ the dead body is placed on the funeral pile with its head to the north
 and feet towards the south. Tulsi wood, sandal-wood, and Bel wood are
 kept on the pile before placing the dead body over it. Cocoanuts and
 camphor cakes are placed on the body, and it is set on fire. Among
-the Ling�yats and Gos�vis the dead are buried. Before burying, the
-Ling�yats have to take a written order from their priest, the Ayya or
+the Lingáyats and Gosávis the dead are buried. Before burying, the
+Lingáyats have to take a written order from their priest, the Ayya or
 Jangam. The paper is then tied to the neck of the deceased, and the
 body is placed in a bag made of new cloth, the head being allowed to
 remain out of the bag. Bhasma or ashes, salt and camphor are also
 put into the bag along with the corpse, which is then buried. The
 Jangam repeats mantras when the body is in the grave. No such written
-order is necessary for the burial of Gos�vis. A cocoanut is broken
+order is necessary for the burial of Gosávis. A cocoanut is broken
 on the head of the corpse at the time of burying it. Among high class
 Hindus the corpse is carried to the funeral ground in a bier made of
-bamboos. Among the Ling�yats a gaily dressed frame called Makhar is
+bamboos. Among the Lingáyats a gaily dressed frame called Makhar is
 prepared on the bier, and the body is dressed with clothes and head
 dress and seated in the Makhar. Some of them carry the dead body in a
 bag made of blanket. There is a custom of keeping foot-prints on the
-spot where a Sany�si is buried, and they are daily worshipped by the
-people. [683] Among the K�thawatis of Th�na and Kol�ba Districts the
+spot where a Sanyási is buried, and they are daily worshipped by the
+people. [683] Among the Káthawatis of Thána and Kolába Districts the
 dead body is first buried, and after a few days the skeleton is taken
 out of the grave and then burnt as usual. [684] Among the high class
 Hindus the moustaches are shaved at the death of parents, paternal
 uncle and elder brother. Among the Shudras it is not necessary to
 shave. [685] Persons who have lost their parents have to perform
-certain funeral rites or Shr�ddhas when they visit holy places
-such as Ben�res, Pray�g, Ayodhya and N�sik, and they have to shave
+certain funeral rites or Shráddhas when they visit holy places
+such as Benáres, Prayág, Ayodhya and Násik, and they have to shave
 their moustaches at all these places before performing the funeral
 rites. [686] Moustaches are also shaved as a penance for certain
 sins. The Agnihotri, i.e., one who preserves perpetual fire in his
@@ -4215,17 +4189,17 @@ house for worship, has to get himself shaved every fortnight. [687]
 Among high class Hindus boiled rice is daily offered to the dead after
 a portion has been thrown into the fire, the remainder being given
 to the crows. The portion thrown in the fire is called Vaishvadev,
-and that which is given to the crows is called K�gw�s. Among other
-Hindus it is given on the last day of Bh�drapada and on the date of
+and that which is given to the crows is called Kágwás. Among other
+Hindus it is given on the last day of Bhádrapada and on the date of
 the father's death, annually. [688] Oblations of boiled rice are given
 to the dead every day, on the last day of the Hindu calendar month,
 on the date of a person's death every month, on the same date of the
-dark half of Bh�drapada every year. These oblations are put out of
+dark half of Bhádrapada every year. These oblations are put out of
 the house before taking the meals. It is believed that the ancestors
 come down in the form of crows to partake of these offerings. [689]
 Oblations of cooked food are also offered to a cow, and considered
 thus to be received by the dead. They are especially given to the crows
-annually in the dark half of Bh�drapada on the date of the deceased's
+annually in the dark half of Bhádrapada on the date of the deceased's
 death. [690] After the corpse has been carried to the funeral ground,
 an oil lamp containing one cotton wick is kept on the spot where the
 deceased expired. The flame of the lamp is directed towards the south
@@ -4250,7 +4224,7 @@ believed that birds and animals drinking water out of these vessels
 would be infected by disease, and this is the reason why these pots
 are broken. The mourners who use earthen vessels during the mourning
 break them at the end of the mourning period. [693] Among the Agris
-of Chaul in the Kol�ba District, all earthen vessels in the house are
+of Chaul in the Kolába District, all earthen vessels in the house are
 broken on the eleventh day after a death in the family, the chief
 reason assigned for this act being that the wishes and desires of
 the deceased might lurk in the earthen vessels and cause trouble to
@@ -4277,12 +4251,12 @@ funeral rites of the deceased has to sleep on the ground, and has
 to take his meals only once a day till the end of the 13th day. He
 takes his bath in cold water. Sweet things are not prepared in the
 house during the days of mourning. During the period of mourning,
-every morning, a Br�hman comes to the mourner's house and recites
-some passages from the Garud Pur�na, which relates to the state of
+every morning, a Bráhman comes to the mourner's house and recites
+some passages from the Garud Purána, which relates to the state of
 the soul after death. On the eleventh day the house is besmeared with
 cowdung, and cow's urine is sprinkled in the house. All the clothes are
-washed. Mourning is not observed in the case of a death of a Sany�si,
-and the Ling�yats do not observe any kind of mourning. [696]
+washed. Mourning is not observed in the case of a death of a Sanyási,
+and the Lingáyats do not observe any kind of mourning. [696]
 
 The brother of the deceased, his son, grandson and all the members
 belonging to the family, have to observe the mourning for ten days. The
@@ -4300,7 +4274,7 @@ for the purpose. It is believed that after going to the temple on
 the 13th day, the sons and the other members of the family are at
 liberty to go out of the house. [699]
 
-At Kolh�pur it is believed that the deities Etal�i and K�lk�i of the
+At Kolhápur it is believed that the deities Etalái and Kálkái of the
 Konkan districts keep with them evil spirits as their servants. These
 servant spirits obey the orders of these deities. Some people in
 this district go to the temples of these deities and request them
@@ -4318,48 +4292,48 @@ believing that the spirit servant will follow him, and from that time
 he prospers. This spirit servant is called Chetuk, and it can be seen
 only by the person in whose charge it is given by the Gurav. [700]
 
-At Achare in the Ratn�giri District, the spirit of a Br�hman well
-versed in the Vedas is called Mah�purusha and it is said to be
+At Achare in the Ratnágiri District, the spirit of a Bráhman well
+versed in the Vedas is called Mahápurusha and it is said to be
 benevolent. It haunts Pipal and Umbar trees. [701]
 
-At Murb�d in the Th�na District, the spirit known as Vet�l, the king
+At Murbád in the Thána District, the spirit known as Vetál, the king
 of evil spirits, is considered to be benevolent. [702]
 
-The spirit known as Mah�purush haunts the Pipal and Umbar
+The spirit known as Mahápurush haunts the Pipal and Umbar
 trees. Avagat the ghost of a widow haunts the Avali (Phyllanthus
 emblica) tree. Alavant, the ghost of a woman dying at childbirth
-or during her menses, lives in the N�gch�mpa, Surang and the K�jra
-trees. Devach�r, Sambandh, Munja, Zoting, Khavis and Kh�pra reside
+or during her menses, lives in the Nágchámpa, Surang and the Kájra
+trees. Devachár, Sambandh, Munja, Zoting, Khavis and Khápra reside
 in trees and plants. [703]
 
-The people of Kolh�pur believe that the spirits known as
-Brahmasambandh, Brahma R�kshasa, and Khavis reside in trees. [704]
+The people of Kolhápur believe that the spirits known as
+Brahmasambandh, Brahma Rákshasa, and Khavis reside in trees. [704]
 
-The spirits known as Devch�r and Ch�legat are considered to be the
+The spirits known as Devchár and Chálegat are considered to be the
 special protectors of crops and cattle. [705]
 
-The people of Ubh�d�nda in the Ratn�giri District believe that the
-village deities and the Devach�rs are the special protectors of
+The people of Ubhádánda in the Ratnágiri District believe that the
+village deities and the Devachárs are the special protectors of
 crops and cattle. Offerings of fowls and cocoanuts are made to them
 annually. [706]
 
-At Kochare in the Ratn�giri District, the spirit known as Visw�ti is
+At Kochare in the Ratnágiri District, the spirit known as Viswáti is
 believed to be the special protector of crops and cattle. [707]
 
-The people of the Kol�ba District consider that the spirits known
-as Mhashya, Khavis, and B�ndav are the protectors of crops and
+The people of the Kolába District consider that the spirits known
+as Mhashya, Khavis, and Bándav are the protectors of crops and
 cattle. [708]
 
-At Dah�nu in the Th�na District, the spirit Cheda is believed to be
+At Dahánu in the Thána District, the spirit Cheda is believed to be
 the guardian of crops and cattle. [709]
 
-The people of Kolh�pur believe that the deities of the fields protect
+The people of Kolhápur believe that the deities of the fields protect
 the crops and cattle. Those who are in possession of the Chetuk, or
 the servant spirit, are sure to find their crops and cattle protected
 by this servant spirit. [710]
 
 Evil spirits are not usually invoked to frighten children, but
-occasionally the names of goblins such as B�gulb�wa, Bow�ji, Gos�vi
+occasionally the names of goblins such as Bágulbáwa, Bowáji, Gosávi
 etc. are mentioned to scare them. [711]
 
 
@@ -4378,26 +4352,26 @@ Groves of mango trees are considered to be sacred as they have a
 pleasing appearance, and afford grateful shelter against the heat of
 the day. It is a general belief among Hindus that trees from which such
 pleasure and protection are derived must naturally be the abode of the
-gods. There are many such groves in Sat�ra. During the spring season
+gods. There are many such groves in Satára. During the spring season
 people go to these groves and worship the trees. The Hindus have a
 general prejudice against cutting living trees which yield fruits, and
 it is considered specially inauspicious to cut the following trees:--
 
 Umbar, Vad or Banian tree, Pipal, Saundad or Shami, Palus, Bel, Rui,
 Avali and the Tulsi plant, for it is believed that these trees are the
-abode of deities, e.g. the god Datt�traya resides under the Umbar tree,
-the goddess P�rvati on the Banian tree, and the god Vishnu resides
+abode of deities, e.g. the god Dattátraya resides under the Umbar tree,
+the goddess Párvati on the Banian tree, and the god Vishnu resides
 near the Tulsi plant. The god Brahma, the creator of the world, is
 found in the Pipal tree. The plantain tree is also considered to be
 sacred. While gathering a bunch of plantains, the tree is first cut
 before the bunch. It is considered inauspicious to gather the bunch
 without so doing. [712]
 
-There are certain groves at Ubh�d�nda in the Vengurla taluka of the
-Ratn�giri District which are supposed to be haunted by Devach�rs,
+There are certain groves at Ubhádánda in the Vengurla taluka of the
+Ratnágiri District which are supposed to be haunted by Devachárs,
 and are therefore not cut by the people. [713]
 
-The people of Ibr�mpur in the Chiplun taluka consider it inauspicious
+The people of Ibrámpur in the Chiplun taluka consider it inauspicious
 to cut the Vad and Pipal trees of which the thread ceremonies have
 been performed. After the thread ceremony of these trees is over,
 a stone platform is raised around them. [714]
@@ -4406,8 +4380,8 @@ At Fonda in the Devgad taluka, it is considered inauspicious to cut
 the trees and the groves that surround the temple of a village deity,
 for they are believed to belong to that deity. [715]
 
-At Padghe in the Th�na District, the trees which are supposed to
-have been haunted by evil spirits such as Sambandh, Munja, Devach�r,
+At Padghe in the Thána District, the trees which are supposed to
+have been haunted by evil spirits such as Sambandh, Munja, Devachár,
 etc. are not generally cut by the people through fear of these
 spirits. When any tree is cut down, the custom is to keep a stone at
 the root of the tree in order that the place may no longer be affected
@@ -4417,43 +4391,43 @@ burning of these trees causes harm to their families. It is said that
 the burning of the Apta tree causes the breeding of the insect known
 as Gochadi, i.e., the cattle or dog louse. [717]
 
-There is an Awdumbar tree of the god Datt�traya at Bhillawadi, and
-a big Banian tree near the math of the Ling�yat sw�mi named Kadappa
-near Kolh�pur, which are worshipped by the people of the neighbouring
+There is an Awdumbar tree of the god Dattátraya at Bhillawadi, and
+a big Banian tree near the math of the Lingáyat swámi named Kadappa
+near Kolhápur, which are worshipped by the people of the neighbouring
 villages. The Saundad tree, better known as Shami, is worshipped
 once a year on the Dasara, the 10th day of the bright half of Ashvin
-(October). It is said that R�ma, the seventh incarnation of Vishnu,
+(October). It is said that Ráma, the seventh incarnation of Vishnu,
 kept his arms on the Shami tree during his fourteen years' exile,
 and took them back again when he marched upon Lanka or Ceylon to
-kill R�wan, the demon king of Ceylon. While going to Lanka he bowed
+kill Ráwan, the demon king of Ceylon. While going to Lanka he bowed
 to the Shami tree, and as he was successful in his undertaking,
-the Mar�th�s used to start for a campaign on the Dasara day after
+the Maráthás used to start for a campaign on the Dasara day after
 worshipping the Shami tree, and distributing its leaves among their
 friends calling it Suwarn or gold. This is said to be the origin of
 the festival of Dasara. A species of the tamarind tree called Gorakh
-Chinch is said to be connected with the Hindu saint Gorakhn�th. For
+Chinch is said to be connected with the Hindu saint Gorakhnáth. For
 this reason this tree is worshipped by the people. A great fair is
-held every year at Battis Shir�le in the Sat�ra District, which is
-situated at a distance of about ten miles from Kolh�pur. [718]
+held every year at Battis Shirále in the Satára District, which is
+situated at a distance of about ten miles from Kolhápur. [718]
 
 The Pipal, the Umbar, the Vad or Banian tree, and the Tulsi plant
 are worshipped by Hindus in general. The Apta tree is worshipped by
 Hindus on the Dasara day, and its leaves are distributed under the
 name of sone, or gold, among their friends and relatives. [719]
 
-At Medhe in the Roha taluka of the Kol�ba District, there is a tree
+At Medhe in the Roha taluka of the Kolába District, there is a tree
 Vehala (Beleric myrobalan) which is believed to be connected with
 the local deity Mhasoba. It is considered to be a sacred tree, and
 nobody dares to cut it or to touch it with the feet. [720]
 
-At Shirg�on in the M�him taluka of the Th�na District there is a
-R�njani tree on the bank of a tank called Khamb�le, which is said to be
+At Shirgáon in the Máhim taluka of the Thána District there is a
+Ránjani tree on the bank of a tank called Khambále, which is said to be
 connected with the deity Brahma; and therefore no branch of that tree
 is cut by the people. It is considered harmful to cut the tree. [721]
 
-At G�ng�pur in the Kolh�pur District, there is a Vad tree connected
+At Gángápur in the Kolhápur District, there is a Vad tree connected
 with the saint Kabir. It is called Kabirvad. There is also an Awdumbar
-tree connected with the god Datt�traya, and known as Datt�traya
+tree connected with the god Dattátraya, and known as Dattátraya
 Awdumbar. [722]
 
 The Umbar, Pipal, Vad, and the Tulsi plant are considered to be sacred,
@@ -4472,7 +4446,7 @@ in front of their houses, and worship them daily. The juice of the
 root of the Umbar has a cooling effect, and hence it is freely used
 in cases of measles or itch. Its sap is also used as medicine for
 swellings. It is very pleasant to sit under the shade of this tree,
-and as it is believed that the god Datt�traya resides beneath this
+and as it is believed that the god Dattátraya resides beneath this
 tree, it is held very sacred by the Hindus. [724]
 
 Pipal--The Pipal tree is considered very sacred because it is believed
@@ -4480,19 +4454,19 @@ that the god Brahma resides in the roots, the god Vishnu in the
 trunk, and the god Shiva on the top of this tree. Persons who make a
 particular vow or have any objects to be fulfilled worship the Pipal
 tree, and walk round it several times every day. [725] The evil spirits
-Sambandh, Devach�r, Munja, and Vet�l haunt the Pipal tree. These
+Sambandh, Devachár, Munja, and Vetál haunt the Pipal tree. These
 spirits are considered to be the servants of the god Shiva. It is also
 believed that persons who worship and walk round this tree daily are
 not affected by those spirits. The Pipal tree is specially worshipped
 at dawn on Saturday as it is considered that the gods Brahma, Vishnu,
 and Mahesh or Shiva happen to be there at that time. [726]
 
-Vad or the Banian tree--A prince named Satyaw�n died of snakebite under
-the Vad tree. His wife named S�vitri, who was very chaste and dutiful,
+Vad or the Banian tree--A prince named Satyawán died of snakebite under
+the Vad tree. His wife named Sávitri, who was very chaste and dutiful,
 requested Yama, the god of death, and succeeded in securing from him
-the life of her husband Satyaw�n. As the prince Satyaw�n returned
+the life of her husband Satyawán. As the prince Satyawán returned
 from the jaws of death under the Vad tree, this tree was specially
-worshipped by her, and it is therefore believed that S�vitri has
+worshipped by her, and it is therefore believed that Sávitri has
 ever since then been responsible for the practice of worshipping the
 Vad tree by women for the purpose of securing a long life to their
 husbands. [727] It is also believed that the god Vishnu takes shelter
@@ -4509,9 +4483,9 @@ worshipping the Tulsi plant daily in the morning. It is also said that
 the god Vishnu, in his eighth incarnation called Krishna, had loved
 Vrunda, the wife of a demon. After her death she was burnt, but on her
 burning ground there grew the Tulsi plant. As Krishna loved Vrunda very
-dearly, he began to love this plant also, and hence the image of B�l
+dearly, he began to love this plant also, and hence the image of Bál
 Krishna, or the god Vishnu, is married to this plant every year on the
-12th day of the bright half of K�rtik (November). [729] As it is also
+12th day of the bright half of Kártik (November). [729] As it is also
 believed that the god Vishnu resides in the Tulsi plant, the worship
 of this plant is equivalent to the worship of the god Vishnu. [730]
 
@@ -4532,19 +4506,19 @@ unless the spirit of the deceased is made to enter the Rui plant. [732]
 When a girl is born under the influence of inauspicious planets which
 may be harmful to her husband, she is first married to a tree or an
 earthen pot, and then to the bridegroom. The marriage with the earthen
-pot is called Kumbhaviv�ha, or the pot-wedding. It is believed that,
+pot is called Kumbhaviváha, or the pot-wedding. It is believed that,
 by observing this practice, the danger to her husband is avoided. The
 danger passes to the tree to which she is first married. [733]
 
-Among the lower classes in the Th�na District [734] a poor man unable
+Among the lower classes in the Thána District [734] a poor man unable
 to marry owing to his poverty is first married to a Rui plant and
-then to a widow. This marriage with a widow is called p�t l�vane. This
+then to a widow. This marriage with a widow is called pát lávane. This
 remarriage of a widow among the lower classes is generally performed
 at night, and under an old mango tree. It is never performed in the
 house. A widow who has remarried cannot take part in any auspicious
 ceremony such as a marriage, etc.[#8]
 
-At Vankavli in the Ratn�giri District there is a custom among the
+At Vankavli in the Ratnágiri District there is a custom among the
 low class Hindus of a woman who has lost her second husband and
 wishes to marry for the third time, first marrying a cock, i.e.,
 she takes the cock in her arms at the time of her marriage with the
@@ -4555,7 +4529,7 @@ the firstborn, male or female, shall be offered to him. The females,
 offered in fulfilment of such vows are called Muralis. They are
 married to the god Khandoba, and have to earn their livelihood by
 begging in villages. A male child thus offered to the god is called
-a V�ghya. [736]
+a Vághya. [736]
 
 There is a custom of offering children to the deities Yallamma and
 Khandoba in fulfilment of vows made in order to get a child. The child
@@ -4563,23 +4537,23 @@ is taken to the temple of these deities, accompanied with music. The
 temple ministrant asks the child to stand on a wooden board on a heap
 of rice in front of the deity, and puts into its hands a paradi--a
 flat basket of bamboo, tying to its neck the darshana of the deity. A
-female child is married to the dagger--Katy�r--of the deity. When once
+female child is married to the dagger--Katyár--of the deity. When once
 this ceremony has been performed, parents abandon their rights to such
 children. When these children come of age, the males can marry but
 the females cannot. The latter earns her livelihood begging jogava
 in the name of the goddess Amba with a paradi in her hand. A male
 child offered to the goddess Yallamma is called jogata, and a female,
-jogatin. Children dedicated to the goddess M�y�ka are called Jogi
-and Jogin. Children offered to Firang�i and Amb�b�i are called Bhutya
+jogatin. Children dedicated to the goddess Máyáka are called Jogi
+and Jogin. Children offered to Firangái and Ambábái are called Bhutya
 (male) and Bhutin (female). [737]
 
-In the Konkan districts there is a class of women known as Bh�vinis
+In the Konkan districts there is a class of women known as Bhávinis
 who are said to be married to Khanjir, i.e., a dagger belonging
 to the god. They are also called deva yoshita, i.e., prostitutes
 offered to the god. They have no caste of their own. They retain the
-name of the caste to which they originally belonged, such as Mar�the
-Bh�vini, Bhand�ri Bh�vini, Sut�r Bh�vini, etc. The following account
-is given of the origin of the sect of Bh�vinis. A woman wishing to
+name of the caste to which they originally belonged, such as Maráthe
+Bhávini, Bhandári Bhávini, Sutár Bhávini, etc. The following account
+is given of the origin of the sect of Bhávinis. A woman wishing to
 abandon her husband goes to the temple of a village deity at night,
 and in presence of the people assembled in that temple she takes oil
 from the lamp burning in the temple, and pours it upon her head. This
@@ -4587,9 +4561,9 @@ process is called Deval righane, i.e., to enter into the service of the
 temple. After she has poured sweet oil from the lamp upon her head,
 she has no further connection with her husband. She becomes the maid
 servant of the temple, and is free to behave as she likes. Daughters
-of such Bh�vinis who do not wish to marry, undergo the process of
+of such Bhávinis who do not wish to marry, undergo the process of
 shesa bharane, and follow the occupation of their mothers. The sons
-of the Bh�vinis have an equal right to the property of their mother,
+of the Bhávinis have an equal right to the property of their mother,
 but any daughter who marries a lawful husband loses her share in the
 property of her mother. A Devali follows the occupation of blowing the
 horn or cornet, and is entitled to hold the torches in the marriage
@@ -4598,13 +4572,13 @@ playing upon the tabour--mrudunga--and are useful to Kathekaris, i.e.,
 those who recite legends of the gods with music and singing. Some of
 them become farmers while others are unoccupied.
 
-Bh�vinis follow the occupation of a maid-servant in the temple, but
+Bhávinis follow the occupation of a maid-servant in the temple, but
 their real occupation is that of public women. They are not scorned
 by the public. On the contrary, they are required to be present at
 the time of a marriage to tie the marriage-string--Mangalsutra--of a
 bride, for they are supposed to enjoy perpetual unwidowhood--'Janma
-suw�sini.' Some of the houses of Bh�vinis become the favourite resorts
-of gamblers and vagabonds. In the absence of a daughter, a Bh�vini
+suwásini.' Some of the houses of Bhávinis become the favourite resorts
+of gamblers and vagabonds. In the absence of a daughter, a Bhávini
 purchases a girl from a harlot, and adopts her as her daughter to
 carry on her profession. [738]
 
@@ -4613,62 +4587,62 @@ under the earth and are very powerful. The snake is considered to be
 very beautiful among creeping animals, and is one of the ornaments of
 the god Shiva. An image of a snake made of brass is kept in the temple
 of the god Shiva, and worshipped daily along with the god. There is
-a custom among the Hindus of worshipping N�ga, i.e., the cobra, once
-a year on the N�ga panchami day, i.e., the fifth day of the bright
-half of Shr�wan (August). Images of snakes are drawn with sandalpaste
+a custom among the Hindus of worshipping Nága, i.e., the cobra, once
+a year on the Nága panchami day, i.e., the fifth day of the bright
+half of Shráwan (August). Images of snakes are drawn with sandalpaste
 on a wooden board or on the walls of houses, and worshipped by Hindu
-women on this day. Durva grass, sacred to Ganpati, parched rice l�hya,
+women on this day. Durva grass, sacred to Ganpati, parched rice láhya,
 legumes kadadan, and milk are offered to this image. Some people go
-to the snake's abode V�rul--an ant-hill--on this day to worship the
+to the snake's abode Várul--an ant-hill--on this day to worship the
 snake itself, if they happen to catch sight of it. [739]
 
-It is said that at Battisa Shir�le in the Belg�um District the
-real N�ga comes out of its abode below the earth on this day, and
-is worshipped by the people. Milk and l�hya, parched rice, are put
+It is said that at Battisa Shirále in the Belgáum District the
+real Nága comes out of its abode below the earth on this day, and
+is worshipped by the people. Milk and láhya, parched rice, are put
 outside the house at night on this day with the intention that they
 may be consumed by a snake. Hindus do not dig or plough the earth on
-N�ga panchami day. Even vegetables are not cut and fried on this day
+Nága panchami day. Even vegetables are not cut and fried on this day
 by some people. [740]
 
 Earthen images of snakes are worshipped by some people in the Konkan
-districts on the N�ga panchami day. The N�ga is considered to be a
-Br�hman by caste, and it is believed that the family of the person who
-kills a snake becomes extinct. The cobra being considered a Br�hman,
-its dead body is adorned with the j�nawe, and then burnt as that of a
+districts on the Nága panchami day. The Nága is considered to be a
+Bráhman by caste, and it is believed that the family of the person who
+kills a snake becomes extinct. The cobra being considered a Bráhman,
+its dead body is adorned with the jánawe, and then burnt as that of a
 human being. A copper coin is also thrown into its funeral pile. [741]
 
 At certain villages in the Deccan a big earthen image of a snake
-is consecrated in a public place on the N�ga panchami day, and
+is consecrated in a public place on the Nága panchami day, and
 worshipped by Hindus in general. Women sing their songs in circles
-before this image while men perform tam�sh�s by its side. In fact,
+before this image while men perform tamáshás by its side. In fact,
 the day is enjoyed by the people as a holiday. The snake is removed
 next day, and an idol in the form of a man made of mud is seated in
-its place. This idol is called Shir�lshet, who is said once to have
+its place. This idol is called Shirálshet, who is said once to have
 been a king and to have ruled over this earth for one and one-fourths
 of a ghataka, i.e., for half an hour only. This day, is observed as
 a day of rejoicing by the people. [742]
 
-The names of the snake deities are Takshaka, V�suki and Shesha. Their
-shrines are at Kolh�pur, N�gothane, Prayaga, N�gadev�chi W�di and
-Subramhanya. A great fair is held every year at Battisa Shir�le on
-the N�ga panchami day.[#4]
+The names of the snake deities are Takshaka, Vásuki and Shesha. Their
+shrines are at Kolhápur, Nágothane, Prayaga, Nágadeváchi Wádi and
+Subramhanya. A great fair is held every year at Battisa Shirále on
+the Nága panchami day.[#4]
 
-There is a shrine of a snake deity at S�vantw�di. The management of
+There is a shrine of a snake deity at Sávantwádi. The management of
 the shrine is in the hands of the State officials. It is believed
 that a real snake resides therein. [743]
 
-There is a shrine of a snake deity at Aw�s in the Alib�g taluka of
-the Kol�ba District, where a great fair is held every year on the
-14th day of the bright half of K�rtik (November). It is said that
+There is a shrine of a snake deity at Awás in the Alibág taluka of
+the Kolába District, where a great fair is held every year on the
+14th day of the bright half of Kártik (November). It is said that
 persons suffering from snakebites recover when taken in time to this
 temple. [744]
 
 It is said that a covetous person who acquires great wealth during his
 life-time and dies without enjoying it, or without issue, becomes a
-snake after death, and guards his buried treasures. At Kolh�pur there
-was a S�wk�r--money-lender--named Kodulkar who is said to have become
+snake after death, and guards his buried treasures. At Kolhápur there
+was a Sáwkár--money-lender--named Kodulkar who is said to have become
 a snake, and to guard his treasures. In the village of Kailava in the
-Panh�la petha of the Kolh�pur District there is a snake in the house
+Panhála petha of the Kolhápur District there is a snake in the house
 of a Kulkarni, who scares away those who try to enter the storehouse
 of the Kulkarni. [745]
 
@@ -4697,9 +4671,9 @@ half of Ashvin (October), and observe that day as a holiday. Legends
 of the exploits of the god are related with music and singing on this
 day. [749]
 
-A snake festival is observed in the N�geshwar temple at Aw�s in the
-Kol�ba District on the night of the 14th day of the bright half of
-K�rtika (November). Nearly four hundred devotees of the god Shankar
+A snake festival is observed in the Nágeshwar temple at Awás in the
+Kolába District on the night of the 14th day of the bright half of
+Kártika (November). Nearly four hundred devotees of the god Shankar
 assemble in the temple, holding in their hands vetra-sarpa long
 cane sticks with snake images at their ends. They advance dancing
 and repeating certain words, and take turns round the temple till
@@ -4708,7 +4682,7 @@ scatter throughout the neighbouring villages with small axes in
 their hands, and cut down, and bring from the gardens, cocoanuts,
 plantains, and other edible things that are seen on their way. They
 return to the temple after two hours, the last man being the chief
-devotee called Kuwark�ndya. The fruits are then distributed among
+devotee called Kuwarkándya. The fruits are then distributed among
 the people assembled at the temple. Nobody interferes with them on
 this day in taking away cocoanuts and other fruits from the village
 gardens. On the next day they go dancing in the same manner to the
@@ -4716,7 +4690,7 @@ Kanakeshwar hill with the snake sticks in their hands. [750]
 
 In the Deccan no special snake festivals like those described above
 are celebrated. But in the temples devoted to snake deities, on
-the full moon day of K�rtik, which is sacred to the snake deity,
+the full moon day of Kártik, which is sacred to the snake deity,
 the deity is worshipped with special pomp, and the crests of the
 temples are illuminated on that night. [751]
 
@@ -4741,17 +4715,17 @@ water. The deity is also invoked. Thus keeping the person for one
 night in the temple, he is carried to his house the following day if
 cured. The vows made to the deity for the recovery of the person are
 then fulfilled. There is one turabat, a tomb of Avalia a Mahomedan
-saint, at Panh�la where persons suffering from snakebite are made
+saint, at Panhála where persons suffering from snakebite are made
 to sit near the tomb, and it is said that they are cured. In some
 villages there are enchanted trees of Kadulimb where persons placed
 under the shade of such trees are cured of snakebites. Some people
 tie a stone round the neck of the sufferer as soon as he is better,
-repeating the words Adi Gudi Im�m the name of a Mahomedan saint. After
+repeating the words Adi Gudi Imám the name of a Mahomedan saint. After
 recovery from snakebite the person is taken to the mosque of the
-Adi Gudi Im�m S�heb, where the stone is untied before the tomb,
-and j�gri equal to the weight of the stone is offered. A feast is
-also given to the Muj�war or ministrant of the mosque. There is at
-present a famous enchanter--M�ntrika--at Sat�ra who cures persons
+Adi Gudi Imám Sáheb, where the stone is untied before the tomb,
+and jágri equal to the weight of the stone is offered. A feast is
+also given to the Mujáwar or ministrant of the mosque. There is at
+present a famous enchanter--Mántrika--at Satára who cures persons
 suffering from snakebite. It is said that he throws charmed water
 on the body of the sufferer, and in a few minutes the snake begins
 to speak through the victim. The sorcerer enquires what the snake
@@ -4759,7 +4733,7 @@ wants. The snake gives reasons for biting the person. When any thing
 thus asked for by the snake is offered, the victim comes to his senses,
 and is cured. There are many witnesses to the above fact. [753]
 
-At Mithb�v in the Ratn�giri District chickens numbering from twenty
+At Mithbáv in the Ratnágiri District chickens numbering from twenty
 to twenty-five are applied to the wound caused by the snakebite. A
 chicken has the power of drawing out the poison from the body through
 the wound, but this causes the death of the chicken. The remedy above
@@ -4770,21 +4744,21 @@ are some men in this village who give charmed water for snake or any
 other bites. Many persons suffering from snakebite have been cured
 by the use of mantras and charmed water. [754]
 
-Water from the tanks of Vet�vare in the S�vantw�di State and M�njare
+Water from the tanks of Vetávare in the Sávantwádi State and Mánjare
 in Goa territory is generally used as medicine for snakebite. It
 is believed that by the power of mantras a snake can be prevented
 from entering or leaving a particular area. This process is called
-'sarpa b�ndhane'. There are some sorcerers who can draw snakes out of
+'sarpa bándhane'. There are some sorcerers who can draw snakes out of
 their holes by the use of their mantras, and carry them away without
 touching them with their hands. [755]
 
-At Adivare, in the R�j�pur taluka, roots of certain herbs are mixed
+At Adivare, in the Rájápur taluka, roots of certain herbs are mixed
 in water and applied to the wound caused by the snakebite, and given
 to the sufferer to drink. [756]
 
-At N�ringre in the Ratn�giri District, persons suffering from snakebite
+At Náringre in the Ratnágiri District, persons suffering from snakebite
 are given the juice of Kadulimb leaves, and are kept in the temple
-of Hanum�n. The feet of the deity are washed with holy water, and
+of Hanumán. The feet of the deity are washed with holy water, and
 the water is given to the victim to drink. [757]
 
 A snake is believed to have a white jewel or mani in its head, and
@@ -4804,8 +4778,8 @@ and search for food in its lustre. Such snakes never come near the
 habitation of human beings, but always reside in the depth of the
 jungle. This species of snake is called Deva Sarpa, i.e., a snake
 belonging to a deity. It is related that a snake was born of a woman
-in the Kinkar's house at Tard�l in the S�ngli State, and another one
-in the Gabale's house at Kolh�pur. [759]
+in the Kinkar's house at Tardál in the Sángli State, and another one
+in the Gabale's house at Kolhápur. [759]
 
 
 
@@ -4830,10 +4804,10 @@ turmeric, red powder, betelnuts, sweet balls made of wheat flour, ghi
 and sugar; and on the top of the vessel is a small sprig of mango and
 a cocoanut covered with cotton thread. This vessel is also worshipped
 as a deity, and offerings of sweet eatables are made to it. After
-the worship of this vessel, the regular ceremony of Puny�havachana
-is performed. Twenty-seven M�trik�s, or village and local deities,
+the worship of this vessel, the regular ceremony of Punyáhavachana
+is performed. Twenty-seven Mátrikás, or village and local deities,
 represented by betelnuts are consecrated in a new winnowing fan or a
-bamboo basket. Seven M�trik�s are made of mango leaves, six of which
+bamboo basket. Seven Mátrikás are made of mango leaves, six of which
 contain durva grass, and the seventh darbha grass. Each of them is
 bound with a raw cotton thread separately. They are worshipped along
 with a Kalasha or a copper lota as mentioned above. This copper lota
@@ -4842,7 +4816,7 @@ leaves is placed on the lota, and a cocoanut is put over it. The lota
 is also bound with a cotton thread. Sandalpaste, rice, flowers, and
 durva grass are required for its worship. An oil lamp called Arati
 is waved round the devak, the parents, and the boy or the girl whose
-thread or marriage ceremony is to be performed. A Suw�sini is called
+thread or marriage ceremony is to be performed. A Suwásini is called
 and requested to wave this Arati, and the silver coin which is put
 into the Arati by the parents is taken by her. The father takes the
 winnowing fan and the mother takes the Kalasha, and they are carried
@@ -4854,38 +4828,38 @@ deity in the devak is requested to depart on the second or the fourth
 day from the date of its consecration. No mourning is observed during
 the period the devak remains installed in the house.
 
-Among Mar�th�s and many of the lower classes in the Ratn�giri District
+Among Maráthás and many of the lower classes in the Ratnágiri District
 the branch of a Vad, Kadamba, mango, or an Apta tree is worshipped
 as their devak or kul. [760]
 
-Some Mar�th�s have a sword or a dagger as their devak, which is
+Some Maráthás have a sword or a dagger as their devak, which is
 worshipped by them before commencing the ritual of the marriage
 ceremony. [761]
 
-The family known as R�ne at N�ringre in the Davagad taluka of the
-Ratn�giri District, and the families known as Gadakari and J�dhava
-at M�lwan, consider the Vad or Banian tree as their devak, and do not
+The family known as Ráne at Náringre in the Davagad taluka of the
+Ratnágiri District, and the families known as Gadakari and Jádhava
+at Málwan, consider the Vad or Banian tree as their devak, and do not
 make use of its leaves. In the same manner, some people consider the
 Kadamba tree sacred to their family. [762]
 
 There are some people among the Hindus in Western India whose surnames
 are derived from the names of animals and plants, such as Boke,
-L�ndage, W�gh, Dukre, K�wale, Garud, More, Mhase, Rede, Keer, Popat,
-Ghode, Shel�r, G�yatonde, W�ghm�re, Sh�lunke, Bhende, Padwal, W�lke,
-Apte, Ambekar, Pimpalkhare, Kelkar and K�lke.
+Lándage, Wágh, Dukre, Káwale, Garud, More, Mhase, Rede, Keer, Popat,
+Ghode, Shelár, Gáyatonde, Wághmáre, Shálunke, Bhende, Padwal, Wálke,
+Apte, Ambekar, Pimpalkhare, Kelkar and Kálke.
 
 The Hindus believe that a cow, a horse, and an elephant are sacred
 animals. The cow is treated with special respect by the Hindus in
-general, and the bull by the Ling�yats and oilmen. The milk, the urine,
+general, and the bull by the Lingáyats and oilmen. The milk, the urine,
 and the dung of a cow are used as medicines, and they are also given
 as offerings to the god in sacrifices.
 
-The Shel�r family considers the sheep as their devak, and they do not
-eat the flesh of a sheep. The Sh�lunke family respects the Sh�lunki
+The Shelár family considers the sheep as their devak, and they do not
+eat the flesh of a sheep. The Shálunke family respects the Shálunki
 or sparrow. People belonging to the More family do not eat the flesh
 of a peacock as they consider it to be their devak. [763]
 
-The Bhand�ris whose surname is Padwal do not eat the vegetable of a
+The Bhandáris whose surname is Padwal do not eat the vegetable of a
 snake-gourd or Padwal. [764]
 
 Hindus do not eat the flesh of the animal respected by them, and those
@@ -4894,16 +4868,16 @@ that fruit in future. Some Hindus do not eat onions, garlic and the
 fruit of a palm tree. The fruit of a tree believed to be the devak
 of a family is not eaten by the members of that family.
 
-The families of R�va and R�ne do not take their food on the leaf of
+The families of Ráva and Ráne do not take their food on the leaf of
 a Vad or Banian tree as they consider it to be their devak. [765]
 
-There are some Hindu families in the Kol�ba District who believe that
+There are some Hindu families in the Kolába District who believe that
 their kul or totem consists of the tortoise and the goat, and they do
 not eat the flesh of such animals. A certain community of the Vaishyas
-or traders known as Sw�r believe that a jack tree or Phanas is their
+or traders known as Swár believe that a jack tree or Phanas is their
 kul, and they do not use the leaves of that tree. [766]
 
-It is believed among the Hindus that the deity Satw�i protects children
+It is believed among the Hindus that the deity Satwái protects children
 for the first three months from their birth. The deity is worshipped
 on the fifth day from the birth of a child, and if there occurs any
 omission or error in the worship of that deity, the child begins to
@@ -4925,33 +4899,33 @@ the animals by the Hindus, and the reason assigned for this special
 veneration is that all the deities dwell in the cow.
 
 The Nandi, or a bullock made of stone, consecrated in front of the
-temple of Shiva, the V�gh or a tiger at the temple of a goddess and
-cows and dogs in the temple of Datt�traya are worshipped by the Hindus.
+temple of Shiva, the Vágh or a tiger at the temple of a goddess and
+cows and dogs in the temple of Dattátraya are worshipped by the Hindus.
 
 The mouse, being the vehicle of Ganpati the god of wisdom, is
 worshipped by the people along with that god.
 
 In the Konkan cattle are worshipped by the Hindus on the first day
-of K�rtika, and they are made to pass over fire.
+of Kártika, and they are made to pass over fire.
 
 The mountains having caves and temples of deities are generally
-worshipped by the Hindus. The Abucha Pah�d, the Girn�r, the Panchmadhi,
-the Brahmagiri, the Sahy�dri, the Tung�r, the Jivadancha dongar, the
-Munja dongar at Junnar, the Tug�b�icha dongar, the Ganesh Lene, and
+worshipped by the Hindus. The Abucha Pahád, the Girnár, the Panchmadhi,
+the Brahmagiri, the Sahyádri, the Tungár, the Jivadancha dongar, the
+Munja dongar at Junnar, the Tugábáicha dongar, the Ganesh Lene, and
 the Shivabai are the principal holy mountains in the Bombay Presidency.
 
-Mount Abu, known as the Abucha Pah�d, is believed to be very sacred,
+Mount Abu, known as the Abucha Pahád, is believed to be very sacred,
 and many Hindus go on a pilgrimage to that mountain.
 
 Hills are worshipped at Ganpati Pule and Chaul. At Pule there is
 a temple of the god Ganpati, the son of Shiva, and at Chaul in the
-Kol�ba District there is a temple of the god Datt�traya.
+Kolába District there is a temple of the god Dattátraya.
 
 The place which produces sound when water is poured over it is
 considered to be holy, and is worshipped by the people.
 
 In the Deccan, hills are worshipped by the people on the Narak
-chaturdashi day in Dipaw�li, 14th day of the dark half of Ashvin
+chaturdashi day in Dipawáli, 14th day of the dark half of Ashvin
 (October). The legend of this worship is that the god Shri Krishna
 lifted the Govardhan mountain on this day, and protected the people
 of this world. A hill made of cowdung is worshipped at every house
@@ -4965,26 +4939,26 @@ any temple.
 A stone coming out of the earth with a phallus or lingam of Shiva is
 worshipped by the Hindus. If such a lingam lies in a deep jungle, it
 is worshipped by them at least once a year, and daily, if practicable,
-in the month of Adhikam�s, an intercalary month which comes every
+in the month of Adhikamás, an intercalary month which comes every
 third year. [769]
 
 The red stones found in the Narmada river represent the god Ganpati,
 and are worshipped by the people.
 
-A big stone at Phutaka Tembha near Murud in the Ratn�giri District is
-worshipped by the people, who believe it to be the monkey god Hanum�n
-or M�ruti. All the stone images of gods that are called Swayambhu or
+A big stone at Phutaka Tembha near Murud in the Ratnágiri District is
+worshipped by the people, who believe it to be the monkey god Hanumán
+or Máruti. All the stone images of gods that are called Swayambhu or
 self-existent are nothing but rough stones of peculiar shapes. There
 are such swayambhu--natural-images--at Kelshi and Kolthare in the
-Ratn�giri District. [770]
+Ratnágiri District. [770]
 
-There is a big stone at Palshet in the Ratn�giri District which is
-worshipped as K�lik�devi. [771]
+There is a big stone at Palshet in the Ratnágiri District which is
+worshipped as Kálikádevi. [771]
 
 Stones are sometimes worshipped by the people in the belief that they
 are haunted by evil spirits. We have for example a stone called Mora
-Dhonda lying by the seashore at M�lwan in the Ratn�giri District. It
-is supposed to be haunted by Devach�r. [772]
+Dhonda lying by the seashore at Málwan in the Ratnágiri District. It
+is supposed to be haunted by Devachár. [772]
 
 The stones which are once consecrated and worshipped as deities have
 to be continually worshipped, even when perforated. The small, round,
@@ -4994,39 +4968,39 @@ with the other images of gods. The holes in this slab do not extend
 right through. [773]
 
 It is considered inauspicious to worship the fractured images of gods,
-but the perforated black stone called Sh�ligr�m, taken from the Gandaki
+but the perforated black stone called Sháligrám, taken from the Gandaki
 river, is considered very holy, and worshipped by the people. For it
-is believed to be perforated from its very beginning. Every Sh�ligr�m
+is believed to be perforated from its very beginning. Every Sháligrám
 has a hole in it, even when it is in the river. [774]
 
 Broken stones are not worshipped by the people. But the household
-gods of the Br�hmans and other higher classes which are called the
-Panch�yatan--a collection of five gods--generally consist of five
+gods of the Bráhmans and other higher classes which are called the
+Pancháyatan--a collection of five gods--generally consist of five
 stones with holes in them. [775]
 
 No instances of human sacrifices occur in India in these days, but
 there are many practices and customs which appear to be the survivals
 of human sacrifices. These survivals are visible in the offerings
 of fowls, goats, buffaloes, and fruits like cocoanuts, brinjals,
-the Koh�le or pumpkin gourd and others.
+the Kohále or pumpkin gourd and others.
 
 Human sacrifices are not practised in these days, but among the
-Karh�da Br�hmans there is a practice of giving poison to animals in
+Karháda Bráhmans there is a practice of giving poison to animals in
 order to satisfy their family deity. It is said that they used to
-kill a Br�hman by giving him poisoned food.
+kill a Bráhman by giving him poisoned food.
 
-It is believed that the people belonging to the caste of Karh�da
-Br�hmans used to offer human sacrifices to their deity, and therefore
-nobody relies on a Karh�da Br�hman in these days. There is a proverb
-in Mar�thi which means that a man can trust even a Kas�i or a butcher
-but not a Karh�da.
+It is believed that the people belonging to the caste of Karháda
+Bráhmans used to offer human sacrifices to their deity, and therefore
+nobody relies on a Karháda Bráhman in these days. There is a proverb
+in Maráthi which means that a man can trust even a Kasái or a butcher
+but not a Karháda.
 
 As they cannot offer human sacrifices in these days, it is said
-that during the Navar�tra holidays, i.e., the first nine days of the
+that during the Navarátra holidays, i.e., the first nine days of the
 bright half of Ashvin (October), they offer poisoned food to crows,
 dogs and other animals. [776]
 
-At K�lshe in the M�lwan taluka of the Ratn�giri District, the servants
+At Kálshe in the Málwan taluka of the Ratnágiri District, the servants
 of gods, i.e., the ministrants or the Bhopis of the temple prick
 their breast with a knife on the Dasara day, and cry out loudly the
 words 'Koya' 'Koya'. No blood comes from the breast as the wound is
@@ -5036,51 +5010,51 @@ In the Bombay Presidency, and more especially in the Konkan districts,
 fetish stones are generally worshipped for the purpose of averting
 evil and curing diseases. In every village stones are found sacred
 to spirit deities like Bahiroba, Chedoba, Khandoba, Mhasoba, Zoting,
-Vet�l, Jakh�i, Kok�i, Kalk�i and others. The low class people such as
-Mah�rs, M�ngs, etc., apply red lead and oil to stones, and call them
+Vetál, Jakhái, Kokái, Kalkái and others. The low class people such as
+Mahárs, Mángs, etc., apply red lead and oil to stones, and call them
 by one of the above names, and ignorant people are very much afraid
 of such deities. They believe that such deities have control over all
-the evil spirits or ghosts. It is said that the spirit Vet�l starts
+the evil spirits or ghosts. It is said that the spirit Vetál starts
 to take a round in a village on the night of the no-moon day of every
 month, accompanied by all the ghosts. When any epidemic prevails in
 a village, people offer to these fetish stones offerings of eatables,
 cocoanuts, fowls and goats.
 
-There is a stone deity named Bh�vai at Kokisare in the B�vada State,
+There is a stone deity named Bhávai at Kokisare in the Bávada State,
 to whom vows are made by the people to cure diseases. As the deity
 is in the burning ground, it is naturally believed that this is the
 abode of spirits. [778]
 
-At Achare, in the M�lwan taluka of the Ratn�giri District, the round
-stones known as Kshetrap�l are supposed to possess the power of curing
+At Achare, in the Málwan taluka of the Ratnágiri District, the round
+stones known as Kshetrapál are supposed to possess the power of curing
 diseases, and are also believed to be the abode of spirits. [779]
 
-At Adivare, in the Ratn�giri District, there is a stone named
-Mah�r Purukha which is worshipped by the people when cattle disease
+At Adivare, in the Ratnágiri District, there is a stone named
+Mahár Purukha which is worshipped by the people when cattle disease
 prevails, especially the disease of a large tick or the cattle or
 dog louse. [780]
 
-At Ubh�d�nda, in the Ratn�giri District, there are some stones which
-are believed to be haunted by Vet�l, Bhutn�th, Rawaln�th and such
+At Ubhádánda, in the Ratnágiri District, there are some stones which
+are believed to be haunted by Vetál, Bhutnáth, Rawalnáth and such
 other servants of the god Shiva, and it is supposed that they have
 the power of curing epidemic diseases. People make vows to these
 stones when any disease prevails in the locality. [781]
 
 The Hindus generally consider as sacred all objects that are
 the means of their livelihood, and, for this reason, the oilmen
-worship their oil-mill, the Br�hmans hold in veneration the sacred
+worship their oil-mill, the Bráhmans hold in veneration the sacred
 thread--Yadnopavit,--and religious books, the goldsmiths consider
 their firepots as sacred, and do not touch them with their feet. In
 case any one accidently happens to touch them with his foot, he
 apologises and bows to them.
 
 It is believed by the Hindus that the broom, the winnowing fan,
-the p�yali--a measure of four shers--the Samai or sweet-oil lamp,
-a metal vessel, fire and Sah�n or the levigating slab should not be
+the páyali--a measure of four shers--the Samai or sweet-oil lamp,
+a metal vessel, fire and Sahán or the levigating slab should not be
 touched with foot.
 
 The metals gold, silver, and copper, the King's coins, jewels and
-pearls, corns, the Sh�ligr�m stone, the Ganpati stone from the Narmada
+pearls, corns, the Sháligrám stone, the Ganpati stone from the Narmada
 river, conch-shell, sacred ashes, elephant tusks, the horns of a wild
 ox (Gava), tiger skin, deer skin, milk, curds, ghi, cow's urine,
 Bel, basil leaves or Tulsi, cocoanuts, betelnuts, and flowers are
@@ -5094,22 +5068,22 @@ the Awuta or wood bill, and other such implements are worshipped on
 this day. The agriculturists respect their winnowing fans and corn
 sieves, and do not touch them with their feet.
 
-In the Kolh�pur District all the instruments and implements are
+In the Kolhápur District all the instruments and implements are
 worshipped by the people one day previous to the Dasara holiday. This
-worship is called Kh�ndepujan. They also worship all agricultural
+worship is called Khándepujan. They also worship all agricultural
 instruments, and tie to them leaves of Pipal and mango trees. [782]
 
 A new winnowing fan is considered to be holy by the Hindus. It is
 filled with rice, fruits, cocoanuts and betelnuts, and a Khana--a
 piece of bodicecloth--is spread over it. It is then worshipped and
-given to a Br�hman lady in fulfilment of certain vows, or on the
-occasion of the worship of a Br�hman Dampatya or married pair.
+given to a Bráhman lady in fulfilment of certain vows, or on the
+occasion of the worship of a Bráhman Dampatya or married pair.
 
 The broom is considered to be holy by the Hindus. Red powder--Kunku--is
 applied to a new broom before it is taken into use. It should not be
 touched with the feet.
 
-At Rewadanda, in the Kol�ba District, some people worship a wood-bill
+At Rewadanda, in the Kolába District, some people worship a wood-bill
 or Koyata on the 6th day from the birth of a child. The rice-pounder,
 or Musal, is worshipped by them as a devak at the time of thread and
 marriage ceremonies. [783]
@@ -5117,7 +5091,7 @@ marriage ceremonies. [783]
 Fire is considered to be holy among the high class Hindus. It is
 considered as an angel that conveys the sacrificial offerings from
 this earth to the gods in heaven. It is considered as one of the
-Hindu deities, and worshipped daily by high class Hindus. A Br�hman
+Hindu deities, and worshipped daily by high class Hindus. A Bráhman
 has to worship the fire every day in connection with the ceremony
 Vaishwadeva--oblations of boiled rice and ghi given to the fire. It
 is also worshipped by the Hindus on special religious occasions.
@@ -5128,10 +5102,10 @@ are of five kinds. They are:--
 Devayadna, Bhutayadna or Brahmayadna, Rishiyadna or Atithiyadna,
 Pitruyadna and Manushyayadna. The offerings of rice, ghi, firewood,
 Til or sesamum, Java or barley, etc. are made in these yadnas. It is
-also worshipped at the time of Shr�vani or Up�karma--the ceremony of
-renewing the sacred thread annually in the month of Shr�van. [784]
+also worshipped at the time of Shrávani or Upákarma--the ceremony of
+renewing the sacred thread annually in the month of Shrávan. [784]
 
-Among the lower classes fire is worshipped on the Mah�laya or Shr�ddha
+Among the lower classes fire is worshipped on the Mahálaya or Shráddha
 day. They throw oblations of food into the fire on that day.
 
 The fire produced by rubbing sticks of the Pipal or Shevari tree is
@@ -5140,16 +5114,16 @@ fire required for the Agnihotra rites should be produced in the manner
 described above.
 
 Agnihotra is a perpetual sacred fire preserved in Agnikunda,--a hole in
-the ground for receiving and preserving consecrated fire. A Br�hman,
+the ground for receiving and preserving consecrated fire. A Bráhman,
 who has to accept the Agnihotra, has to preserve in his house the
 sacred fire day and night after his thread ceremony, and to worship
 it three times a day after taking his bath. When an Agnihotri dies,
 his body is burnt by the people who prepare fire by rubbing sticks
 of Pipal wood together. [785]
 
-There are some Br�hmans who keep the fire continuously burning in their
-houses only for Ch�turm�s or four months of the year. The fire which is
-preserved and worshipped for four months is called "Sm�rta Agni." [786]
+There are some Bráhmans who keep the fire continuously burning in their
+houses only for Cháturmás or four months of the year. The fire which is
+preserved and worshipped for four months is called "Smárta Agni." [786]
 
 
 
@@ -5170,16 +5144,16 @@ are held sacred:--Peacock, swan, eagle and kokil or cuckoo.
 
 Of all the animals the cow is considered to be the most sacred by
 Hindus. It is generally worshipped daily in the morning for the whole
-year, or at least for the Ch�turm�s or four months beginning from the
-11th day of the bright half of Ash�dha to the 11th day of the bright
-half of the month of K�rtika; and a special worship is offered to it
+year, or at least for the Cháturmás or four months beginning from the
+11th day of the bright half of Ashádha to the 11th day of the bright
+half of the month of Kártika; and a special worship is offered to it
 in the evening on the 12th day of the dark half of Ashvin (October).
 
 The cow is believed to be the abode of all the deities and rishis. It
 is compared with the earth in its sacredness, and it is considered
 that when it is pleased it is capable of giving everything required
 for the maintenance of mankind, and for this reason it is styled the
-K�ma Dhenu or the giver of desired objects. It is said that a person
+Káma Dhenu or the giver of desired objects. It is said that a person
 who walks round the cow at the time of its delivery obtains the punya
 or merit of going round the whole earth. The cow is even worshipped
 by the god Vishnu.
@@ -5190,23 +5164,23 @@ class Hindus take a vow not to take their meals before worshipping
 the cow, and when the cow is not available for worship, they draw in
 turmeric, white or red powder the cow's foot-prints and worship the
 same. At the completion of the vow it is worshipped, and then given
-as a gift to a Br�hman. It is considered very meritorious to give a
-Goprad�n--a gift of a cow along with its calf--to a Br�hman. The sight
+as a gift to a Bráhman. It is considered very meritorious to give a
+Gopradán--a gift of a cow along with its calf--to a Bráhman. The sight
 of a cow in the morning is believed by all Hindus to be auspicious.
 
 The bullock is respected by the people as it is the favourite vehicle
 of the god Shiva, and is very useful for agricultural purposes. The
 Nandi or bull is worshipped by Hindus. The bullock is specially
-worshipped on the 12th day of the bright half of K�rtika. When
+worshipped on the 12th day of the bright half of Kártika. When
 performing the funeral rites of the dead, a bull is worshipped and set
 free. The bull thus set free is considered sacred by the people, and
 is never used again for agricultural or any other domestic purposes.
 
 In order to avoid calamities arising from the influence of inauspicious
 planets, Hindus worship the she-buffalo, and offer it as a gift
-to a Br�hman. The she-buffalo is compared with the K�l Purusha or
+to a Bráhman. The she-buffalo is compared with the Kál Purusha or
 the god of Death, the reason being that Yama is believed to ride a
-buffalo. The Br�hman who accepts this gift has to shave his moustaches
+buffalo. The Bráhman who accepts this gift has to shave his moustaches
 and to undergo a certain penance. The cowherds sometimes worship the
 she-buffalo. As it is the vehicle of Yama, the buffalo is specially
 worshipped by people when an epidemic occurs in a village. In
@@ -5220,19 +5194,19 @@ days, on the occasion of the horse sacrifice or Ashwamedha.
 The elephant is the vehicle of the god Indra and is specially
 worshipped on the Dasara day. It is also believed that there are
 eight sacred elephants posted at the eight directions. These are
-called Ashtadik-P�las, i.e., the protectors of the eight different
+called Ashtadik-Pálas, i.e., the protectors of the eight different
 directions, and they are worshipped along with other deities on
 auspicious ceremonial occasions, like weddings, thread-girding, etc.
 
 The deer and the tiger are considered to be holy by Hindus, and
-their skins are used by Br�hmans and ascetics while performing
+their skins are used by Bráhmans and ascetics while performing
 their austerities. The deer skin is used on the occasion of thread
 girding. A small piece of the deer skin is tied to the neck of the
 boy along with the new sacred thread.
 
 The mouse, being the vehicle of the god Ganpati, is worshipped along
 with that deity on the Ganesh Chaturthi day, the fourth day of the
-bright half of Bh�drapada.
+bright half of Bhádrapada.
 
 The goat is believed to be holy for sacrificial purposes. It is
 worshipped at the time of its sacrifice, which is performed to gain
@@ -5240,28 +5214,28 @@ the favour of certain deities.
 
 The ass is generally considered as unholy by the Hindus, and its mere
 touch is held to cause pollution. But certain lower class Hindus like
-the Lon�ris consider it sacred, and worship it on the Gokul Ashtami
-day (8th day of the dark half of Shr�wan).
+the Lonáris consider it sacred, and worship it on the Gokul Ashtami
+day (8th day of the dark half of Shráwan).
 
 The dog is believed to be an incarnation of the deity Khandoba, and
-it is respected as the favourite animal of the god Datt�traya. But
+it is respected as the favourite animal of the god Dattátraya. But
 it is not touched by high class Hindus.
 
 It is considered a great sin to kill a cat.
 
 All domestic animals are worshipped by the Hindus on the morning of
-the first day of M�rgashirsha (December).
+the first day of Márgashirsha (December).
 
 On this day the horns of these animals are washed with warm water,
 painted with red colours, and a lighted lamp is passed round their
 faces. They are feasted on this day as it is considered to be the
-gala day (Div�li holiday) of the animals.
+gala day (Diváli holiday) of the animals.
 
 Hindus consider it meritorious to feed ants and fish, and to throw
 grain to the birds. Ants are fed by the people scattering sugar and
 flour on the ant-hills. It is believed that, by feeding the ants with
 sugar or flour, a person obtains the Punya or merit of sahasrabhojan,
-i.e., of giving a feast to a thousand Br�hmans.
+i.e., of giving a feast to a thousand Bráhmans.
 
 Alligators are worshipped as water deities by the Hindus.
 
@@ -5274,15 +5248,15 @@ The eagle is the vehicle of the god Vishnu, and is a favourite devotee
 of that deity. It is therefore held sacred by Hindus.
 
 The cuckoo or Kokil is believed to be an incarnation of the goddess
-P�rwati. This bird is specially worshipped by high caste Hindu women
+Párwati. This bird is specially worshipped by high caste Hindu women
 for the period of one month on the occasion of a special festival
 called the festival of the cuckoos, or Kokila vrata, which is held
-in the month of Ash�dha at intervals of twenty years.
+in the month of Ashádha at intervals of twenty years.
 
 The crow is generally held inauspicious by Hindus, but as the manes or
 pitras are said to assume the form of crows, these birds are respected
 in order that they may be able to partake of the food offered to the
-dead ancestors in the dark half of Bh�drapada called Pitrupaksha.
+dead ancestors in the dark half of Bhádrapada called Pitrupaksha.
 
 It is necessary that the oblations given in performance of the funeral
 rites on the tenth day after the death of a person should be eaten
@@ -5296,7 +5270,7 @@ wishes of the dead. When this is done, the crow begins to eat the food.
 The harsh sound of a crow is taken as a sure sign of an impending
 mishap.
 
-The dog, cat, pig, ass, buffalo, rat, bh�lu, an old female jackal,
+The dog, cat, pig, ass, buffalo, rat, bhálu, an old female jackal,
 lizard, and the birds cock, crow, kite, vulture, owl, bat, and pingla
 are considered as unholy and inauspicious by Hindus.
 
@@ -5324,7 +5298,7 @@ mesmerize a man and order him to do anything they want. A Chetakin
 or witch cannot herself appear in the form of an animal.
 
 They follow revolting forms of ceremonies. All witches who have learnt
-the black art meet at night once a month on the Am�v�sya day or no
+the black art meet at night once a month on the Amávásya day or no
 moon day of every month, at a burning ground outside the village. On
 such occasions they go quite naked, and apply turmeric and red powders
 to the body and forehead. While coming to the cremation ground they
@@ -5334,7 +5308,7 @@ forgotten. After completing the repetition of the mantras, they go
 round the village and return to their respective houses. They have
 no special haunts or seasons.
 
-In the Kolh�pur District the woman who is in possession of a chetak
+In the Kolhápur District the woman who is in possession of a chetak
 is called chetakin. The chetak is said to abide by her orders. It is
 believed to bring corn and other things from houses or harvesting
 grounds. It is seen only by its mistress the chetakin. The belief
@@ -5344,19 +5318,19 @@ another. The chetakin has to go once a year to the temple of the
 deity from whom the chetak has been brought, and to pay the annual
 tribute for the use of that chetak or servant spirit. [787]
 
-There are no witches in the Ratn�giri District. It is said that there
-are some at Kolwan in the Th�na District. They are generally found
-among Th�kars. Some of them come to the Ratn�giri District, but though
+There are no witches in the Ratnágiri District. It is said that there
+are some at Kolwan in the Thána District. They are generally found
+among Thákars. Some of them come to the Ratnágiri District, but though
 no one can tell anything about their powers, ignorant people are very
 much afraid of them. [788] It is believed that they can turn persons
 into animals by means of their incantations. The person once charmed
 by their mantras is said to blindly abide by their orders. It is also
 believed that they can ruin anybody by their magic.
 
-There are no witches at R�i in the Th�na District. The woman who can
-influence evil spirits to do harm to others is called a Bhut�li. It
-is said that the Bhut�lis assemble at the funeral ground in a naked
-state on the full-moon day and on the Am�v�sya, or the last day of
+There are no witches at Rái in the Thána District. The woman who can
+influence evil spirits to do harm to others is called a Bhutáli. It
+is said that the Bhutális assemble at the funeral ground in a naked
+state on the full-moon day and on the Amávásya, or the last day of
 every month, to refresh their knowledge of the black art. [789]
 
 A witch has dirty habits and observances. The chief sign for detecting
@@ -5370,23 +5344,23 @@ pour into her mouth water brought from the shoe-maker's earthen pot
 or kundi. It is believed that, when she is compelled to drink such
 water, her black art becomes ineffective. [790]
 
-In the Th�na District it is believed that the skin round the eyes of
+In the Thána District it is believed that the skin round the eyes of
 a witch is always black, her eyes have an intoxicated appearance, her
 nails are generally parched and have a darkish colour, and the lower
 portions of her feet seem to be scraped. When any sorcerer gives out
-the name of such a Bhut�li, she is threatened by the people that,
+the name of such a Bhutáli, she is threatened by the people that,
 should she continue to give trouble in the village, her own black
 art or another spirit would be set against her; and she then ceases
 to give trouble. [791]
 
-There are some sorcerers in the Th�na District who can move a small
-brass cup or v�ti by the power of their magic. They can detect a witch
-by the movement of this vessel. When the brass vessel or v�ti reaches
+There are some sorcerers in the Thána District who can move a small
+brass cup or váti by the power of their magic. They can detect a witch
+by the movement of this vessel. When the brass vessel or váti reaches
 the house of a witch, it at once settles upon the witch's head. She
 is then threatened by the people that she will be driven out of the
 village if found practising her black art. [792]
 
-In the Kolh�pur District, when the people come to know of the existence
+In the Kolhápur District, when the people come to know of the existence
 of a witch in their village, they take special precautions at the time
 of harvest. They arrange to harvest a different kind of grain to the
 one selected for harvesting by the witch. After some time they go
@@ -5419,46 +5393,46 @@ every year. They prepare their cooked food in the field on the first
 harvesting day and offer it as naivedya (god's meal) along with the
 above mentioned offerings. [794]
 
-At B�ndivade in the Ratn�giri District, while commencing the sowing
+At Bándivade in the Ratnágiri District, while commencing the sowing
 of crops the farmers worship a certain number of bullocks made of
 rice flour and then throw them into the pond or river adjoining the
 fields. On other occasions, offerings of cocoanuts and fowls are
 sacrificed to the deities that protect the fields. Some people give
-a feast to the Br�hmans at the end of the harvesting season. [795]
+a feast to the Bráhmans at the end of the harvesting season. [795]
 
 Ceremonies in connection with ploughing, etc., are not observed for
 all the lands. But fields which are supposed to be haunted by evil
 spirits are worshipped at the time of ploughing, and the evil spirits
 are propitiated, cocoanuts, sugar, fowls or goats are offered to the
-local deities or devach�rs. There is a custom of worshipping in the
+local deities or devachárs. There is a custom of worshipping in the
 fields the heaps of new corn at the time of harvest, and this custom
 generally prevails in almost all the Konkan districts. [796]
 
-At Fonda in the Ratn�giri District the Shiwar generally composed of
+At Fonda in the Ratnágiri District the Shiwar generally composed of
 boiled rice mixed with curds is kept at the corner of a field at the
 time of reaping the crops. The Shiwar is sometimes composed of the
 offerings of fowls and goats. [797] This ritual is also known by the
 name Chorawa. [798]
 
-At D�sg�v in the Kol�ba District, there is a custom of carrying one
+At Dásgáv in the Kolába District, there is a custom of carrying one
 onion in the corn taken to the fields for sowing and placing five
 handfuls of corn on a piece of cloth before beginning to sow the
-corn. At the time of L�wani or plantation of crops a fair called
+corn. At the time of Láwani or plantation of crops a fair called
 Palejatra is held by the people, and every farmer breaks a cocoanut
-in the field at the time of plantation or l�vani of crops. At the
+in the field at the time of plantation or lávani of crops. At the
 time of harvesting it is customary with many of the cultivators in
 the Konkan to place a cocoanut in the field and to thrash it by the
 first bundle of crop several times before the regular operation of
 thrashing is begun. At the close of the harvest the peasants offer
 cocoanuts, fowls or a goat to the guardian deity of the field. [799]
 
-At V�da in the Th�na District the ploughs are worshipped by the
+At Váda in the Thána District the ploughs are worshipped by the
 farmers on Saturday and then carried to the fields for ploughing. At
 the time of harvesting, the wooden post to which the bullocks are
 tied is worshipped by them and at the close of the harvest the heap
 of new corn is worshipped and cocoanuts are broken over it. [800]
 
-In the Kolh�pur District the farmers worship the plough before
+In the Kolhápur District the farmers worship the plough before
 beginning to plough the land. At the time of sowing the corn they
 worship the Kuri an implement for sowing corn. At the time of Ropani
 or transplanting the crops they split a cocoanut, and worship the
@@ -5482,28 +5456,28 @@ of ensuring rainfall in these days is to drown the Lingam of the god
 Shiva in water and to offer prayers to that deity. [803]
 
 The following rural rites are intended to ensure sunshine and to check
-excessive rain. A man born in the month of F�lgun (March) is requested
+excessive rain. A man born in the month of Fálgun (March) is requested
 to collect rain water in the leaf of the Alu plant, and the leaf is
 then tied to a stick and kept on the roof of a house. Burning coals
 are also thrown into rainwater after passing them between the legs
-of a person born in the month of F�lgun. [804]
+of a person born in the month of Fálgun. [804]
 
-In order to protect the crops from wild pig the people of Umberg�on
-in the Th�na District post in their fields twigs of Ayan tree on
-the Ganesh Chaturthi (fourth day of the bright half of Bh�drapada or
+In order to protect the crops from wild pig the people of Umbergáon
+in the Thána District post in their fields twigs of Ayan tree on
+the Ganesh Chaturthi (fourth day of the bright half of Bhádrapada or
 September) day every year. [805]
 
-In the Kolh�pur District the deities Tamj�i, Tung�i, and W�gh�i are
+In the Kolhápur District the deities Tamjái, Tungái, and Wághái are
 invoked by the villagers for the protection of cattle. When the cattle
 disease has disappeared the people offer cocoanuts and other offerings
 to these deities. The potters and the Chudbude Joshis observe the
 following ceremony for causing rainfall. A lingam or phallus of Shiva
-made of mud is consecrated on a wooden board or p�t, and a naked boy
+made of mud is consecrated on a wooden board or pát, and a naked boy
 is asked to hold it over his head. The boy carries it from house to
 house and the inmates of the houses pour water over the phallus. The
-Br�hmans and the high class Hindus pour water on the lingam at the
+Bráhmans and the high class Hindus pour water on the lingam at the
 temple of the god Shiva continuously for several days. This is called
-Rudr�bhisheka. It is a religious rite in which eleven Br�hmans are
+Rudrábhisheka. It is a religious rite in which eleven Bráhmans are
 seated in a temple to repeat the prayers of the god Shiva.
 
 In order to scare noxious animals or insects from the fields, the
@@ -5514,7 +5488,7 @@ crops of sugarcane. [806]
 
 Great secrecy is required to be observed on the occasion of the
 special puja of Shiva which is performed on the first day of the
-bright half of the month of Bh�drapada (September). This rite is
+bright half of the month of Bhádrapada (September). This rite is
 called Maunya vrata or silent worship, and should be performed only
 by the male members of the family. On this day all the members of
 the family have to remain silent while taking their meals. Women do
@@ -5523,33 +5497,33 @@ god must be cooked in silence. [807]
 
 Newly married girls have to perform the worship of Mangala Gauri
 successively for the first five years on every Tuesday in the month
-of Shr�wan (August), and it is enjoined that they should not speak
+of Shráwan (August), and it is enjoined that they should not speak
 while taking their meals on that day. Some people do not speak while
-taking their meals on every Monday of Shr�wan, and others make a vow
-of observing silence and secrecy at their meals every day. All Br�hmans
+taking their meals on every Monday of Shráwan, and others make a vow
+of observing silence and secrecy at their meals every day. All Bráhmans
 have to remain silent when going to the closet and making water. [808]
 
 Certain persons observe silence at their meals during the period of
-four months (Ch�turm�s) commencing from the 11th day of the bright
-half of Ash�dha (July) to the 11th day of the bright half of K�rtik
+four months (Cháturmás) commencing from the 11th day of the bright
+half of Ashádha (July) to the 11th day of the bright half of Kártik
 (November). Certain classes of Hindus observe the penance of secrecy
 in the additional month that occurs at the lapse of every third
 year. [809]
 
 Silence is essential at the time of performing certain austerities
 such as Sandhya, worshipping the gods, and the repetition of the
-Brahma G�yatri mantra and other such mantras. Secrecy is specially
+Brahma Gáyatri mantra and other such mantras. Secrecy is specially
 observed when a disciple is initiated by his Guru or spiritual guide
 with the sacred mantras or incantations. [810]
 
 Secrecy and silence are essential when learning the mantras on
-snakebite, on evil eye and the evil spirit of Vet�l. All followers of
-the Sh�kta sect must worship the goddess (Durga) very secretly. Silence
+snakebite, on evil eye and the evil spirit of Vetál. All followers of
+the Shákta sect must worship the goddess (Durga) very secretly. Silence
 is also observed by people in welcoming to their homes and worshipping
-the goddess P�rvati or Gauri in the bright half of Bh�drapada every
+the goddess Párvati or Gauri in the bright half of Bhádrapada every
 year. [811]
 
-At V�de in the Th�na District, one day previous to the planting of
+At Váde in the Thána District, one day previous to the planting of
 rice crops the farmer has to go to his field even before day break
 with five balls of boiled rice, cocoanuts and other things. There
 he worships the guardian deity of the field and buries the balls of
@@ -5560,30 +5534,30 @@ going to the field for the purpose. [812]
 Secrecy and silence are observed when performing the rites of
 Chetuks and evil spirits or ghosts. Widow remarriages among the lower
 classes are performed secretly. The pair wishing to be remarried is
-accompanied by a Br�hman priest and the marriage is performed apart
+accompanied by a Bráhman priest and the marriage is performed apart
 from the house. The priest applies red lead (Kunku) to the forehead
 of the bride and throws grains of rice over their heads and a stone
-mortar or p�ta is touched to the backbone of the bride. The priest
+mortar or páta is touched to the backbone of the bride. The priest
 then turns his face and walks away silently. [813]
 
 The Holi is a religious festival. It is annually celebrated in
-memory of the death of K�mdev the God of Love who was destroyed by
-the god Shankar on the full moon day of F�lgun (March). The object of
+memory of the death of Kámdev the God of Love who was destroyed by
+the god Shankar on the full moon day of Fálgun (March). The object of
 this festival appears to have been a desire to abstain from lust by
 burning in the Holi fire all vicious thoughts and desires. As a rule,
 females do not take any part in this festival.
 
 In the Konkan districts the annual festival of Holi begins from
-the fifth day of the bright half of F�lgun (March). Boys from all
+the fifth day of the bright half of Fálgun (March). Boys from all
 the localities of a village assemble at a place appointed for the
 Holi. The place appointed for kindling the Holi is not generally
 changed. The boys then go from house to house asking for firewood,
 and bring it to the Holi spot. They arrange the firewood and other
 combustible articles around the branch of a mango, betelnut or a
-S�war tree in the pit dug out for the purpose and then set it on
+Sáwar tree in the pit dug out for the purpose and then set it on
 fire. After kindling the sacred fire they take five turns round the
 Holi accompanied with the beating of drums and raise loud cries of
-obscene words. After this they play the Indian games of Aty�p�tya and
+obscene words. After this they play the Indian games of Atyápátya and
 Khokho and occasionally rob the neighbouring people of their firewood
 and other combustible articles. At the close of these games they daub
 their foreheads with sacred ashes gathered from the Holi fire. They
@@ -5597,7 +5571,7 @@ start after sunset for the Holi spot, collecting on their way pieces
 of firewood from all the houses in the locality and arrange them
 in the manner described above. After having arranged the Holi, the
 officiating priest recites sacred verses and the puja is performed by
-the m�nkari of the village. This m�nkari or p�til is either the headman
+the mánkari of the village. This mánkari or pátil is either the headman
 or some other leading person of the village and to him belongs the
 right of kindling the Holi fire first. Some persons kindle a small
 Holi in front of their houses and worship it individually, but they
@@ -5605,12 +5579,12 @@ can take part in the public Holi. In the towns the Holis of different
 localities are kindled separately while in small villages there is
 only one for every village.
 
-At Vijaydurg in the Ratn�giri District a hen is tied to the top of
+At Vijaydurg in the Ratnágiri District a hen is tied to the top of
 a tree or a bamboo placed in the pit dug out for kindling the Holi
 fire. The fowl tied to the top of the bamboo is called Shit. A small
 quantity of dry grass is first burnt at the bottom of this tree
-when the Mah�rs beat their drums. The Shit (fowl) is then removed
-from the tree after it is half burnt and taken by the Mah�rs. The
+when the Mahárs beat their drums. The Shit (fowl) is then removed
+from the tree after it is half burnt and taken by the Mahárs. The
 Holi fire is then worshipped and kindled by the Gurav. Worshipping
 and kindling the Holi and taking the Shit (fowl) are considered as
 high honours. Occasionally quarrels and differences arise over this
@@ -5621,12 +5595,12 @@ the Holi a Naivedya (god's meal) of poli--a sweet cake made of Jagri,
 wheat flour and gram pulse. Cocoanuts from all the houses in the
 village are thrown into this sacred fire. Some of these cocoanuts
 are afterwards taken out of the sacred fire, cut into pieces, mixed
-with sugar and are distributed among the people assembled as pras�d or
+with sugar and are distributed among the people assembled as prasád or
 favoured gift. Lower classes of Hindus offer a live goat to the Holi,
 take it out when it is half burnt and feast thereon.
 
 On the night of the fullmoon day and the first day of the dark half
-of F�lgun, the people assembled at the Holi fire wander about the
+of Fálgun, the people assembled at the Holi fire wander about the
 village, enter gardens and steal plantains, cocoanuts and other
 garden produce. Robbery of such things committed during these days
 is considered to be pardonable. Some people take advantage of this
@@ -5634,16 +5608,16 @@ opportunity for taking revenge on their enemies in this respect.
 
 The fire kindled at the Holi on the fullmoon day is kept constantly
 burning till the Rangpanchami day i.e., fifth day of the dark half of
-F�lgun. Next morning i.e., on the first day of the dark half of F�lgun,
+Fálgun. Next morning i.e., on the first day of the dark half of Fálgun,
 the people boil water over that fire and use it for the purpose of
 bathing. It is believed that water boiled on the sacred fire has
 the power of dispelling all the diseases from the body. People go on
 dancing in the village and sing songs for the next five days. They
-generally sing L�vanis, a kind of ballad, during this festival. Among
-these dancers a boy is dressed like a girl and is called R�dha. This
-R�dha has to dance at every house while the others repeat L�vanis.
+generally sing Lávanis, a kind of ballad, during this festival. Among
+these dancers a boy is dressed like a girl and is called Rádha. This
+Rádha has to dance at every house while the others repeat Lávanis.
 
-The second day of the dark half of F�lgun is called Dhulvad or dust
+The second day of the dark half of Fálgun is called Dhulvad or dust
 day when people start in procession through the village, and compel
 the males of every house to join the party. They thus go to the Holi
 fire and raise loud cries of obscene words throwing mud and ashes
@@ -5651,9 +5625,9 @@ upon each other. They afterwards go to the river or a pond to take
 their bath at noon time and then return to their houses. The third
 day of the dark half is also spent like the previous one with a slight
 difference which is that cow dung is used instead of mud. This day is
-called Shenwad day. On the fourth day the Dhunda R�kshahasin (a demon
+called Shenwad day. On the fourth day the Dhunda Rákshahasin (a demon
 goddess) is worshipped by the people, and the day is spent in making
-merry and singing obscene songs called L�vanis. The fifth day of the
+merry and singing obscene songs called Lávanis. The fifth day of the
 dark half is known as Rangpanchami day and is observed by the people
 in throwing coloured water upon each other. Water in which Kusumba and
 other colours are mixed is carried in large quantity on bullock carts
@@ -5663,20 +5637,20 @@ extinguished by throwing coloured water over it. This water is also
 thrown upon the persons assembled at the Holi. The money collected
 as post during this period is utilised in feasting and drinking.
 
-At Ibr�mpur in the Ratn�giri District the image of cupid is seated
+At Ibrámpur in the Ratnágiri District the image of cupid is seated
 in a palanquin and carried with music from the temple to the Holi
 ground. The palanquin is then placed on a certain spot. The place
-for thus depositing the image of the god is called S�h�n. [815] At
-N�ringre there is a big stone called Holdev which is worshipped by the
+for thus depositing the image of the god is called Sáhán. [815] At
+Náringre there is a big stone called Holdev which is worshipped by the
 people before kindling the Holi fire. [816] After the kindling of the
-sacred fire the palanquin is lifted from the S�h�n, and turned round
+sacred fire the palanquin is lifted from the Sáhán, and turned round
 the Holi fire with great rejoicings. The palanquin is then carried
-through the village and is first taken to the house of a M�nkari,
+through the village and is first taken to the house of a Mánkari,
 and then from house to house during the next five days. The inmates
 of the houses worship the deity in the palanquin and offer cocoanuts
 and other fruits and make certain vows. The palanquin is taken back
-to the temple on the fifth day of the dark half of F�lgun when on its
-way gul�l or red powder is thrown over the image and on the people
+to the temple on the fifth day of the dark half of Fálgun when on its
+way gulál or red powder is thrown over the image and on the people
 who accompany it. [817]
 
 Among high class Hindus the thread girding ceremony of a boy is
@@ -5688,15 +5662,15 @@ brought by the girl's parents and the relatives of her husband are
 given to her for the first three days. She takes her bath on the
 fourth day accompanied by the playing of music and the beating of
 drums. Sweetmeats in dishes are brought by the relatives till the day
-of Rutushanti (the first bridal night). The Garbh�d�n or Rutush�nti
+of Rutushanti (the first bridal night). The Garbhádán or Rutushánti
 ceremony is one of the sixteen ceremonies that are required to be
 performed during the life of every Hindu. This ceremony is performed
 within the first sixteen days from the girl's attaining her puberty,
 the 4th, 7th, 9th, 11th and the 13th being considered inauspicious for
 this purpose. While performing this ceremony the following three rites
 are required to be observed. They are Ganpatipujan or the worship of
-the god Ganpati, Punhy�havachan or the special ceremony for invoking
-divine blessings and Navagrahash�nti the ceremony for propitiating
+the god Ganpati, Punhyáhavachan or the special ceremony for invoking
+divine blessings and Navagrahashánti the ceremony for propitiating
 the nine planets. The ritual of this ceremony is as follows:--
 
 The husband and the wife are seated side by side on wooden boards
@@ -5718,15 +5692,15 @@ offspring or with some other such object, and fulfil them when they
 succeed in getting their desire. The following are the different
 kinds of vows made. They offer cocoanuts, sugar, plantains and
 other fruits, costly new dresses and ornaments to the deities,
-and give feasts to Br�hmans. Special ceremonies called Laghurudra
-and Mah�rudra in honour of Shiva the god of destruction are also
+and give feasts to Bráhmans. Special ceremonies called Laghurudra
+and Mahárudra in honour of Shiva the god of destruction are also
 performed. Sweetmeats such as pedhas etc. are offered to the gods
 in fulfilment of vows. Some people make vows to observe fasts,
-to feed Br�hmans, and to distribute coins and clothes to the poor;
+to feed Bráhmans, and to distribute coins and clothes to the poor;
 while others hang torana-wreaths of flowers and mango leaves--on the
 entrance of the temple, and hoist flags over it. Rich people erect new
 temples to different Hindu deities. Some observe fasts to propitiate
-the goddess Chandika and worship her during Navar�tra the first nine
+the goddess Chandika and worship her during Navarátra the first nine
 days of the bright half of Ashvin (October) and others offer fowls
 and goats to their favourite deities. Women make it a vow to walk
 round the Audumbar or Pipal tree, and to distribute cocoanuts, sugar,
@@ -5736,7 +5710,7 @@ Vows are made by people with the object of securing health, wealth
 and children and other desired objects such as education etc. They
 are as follows:--
 
-Performing the worship of Shri Satya N�r�yan, offering clothes and
+Performing the worship of Shri Satya Náráyan, offering clothes and
 ornaments to the temple deities, hanging bells, constructing a foot
 path or steps leading to the temple of the special deity. [818]
 Vows are also made to obtain freedom from disease or such other
@@ -5747,18 +5721,18 @@ his means, fulfilling them as soon as the calamity or disease has
 disappeared. [819]
 
 Vows are usually to perform acts of benevolence. These consist
-in distributing cocoanut mixed in sugar, giving feasts to Br�hman
+in distributing cocoanut mixed in sugar, giving feasts to Bráhman
 priests, observing fasts on Saturday, Tuesday and Sunday, offering
 clothes and ornaments to deities, building new temples and guest houses
-(dharmsh�l�s), digging out new wells and in distributing clothes and
+(dharmshálás), digging out new wells and in distributing clothes and
 food to the poor. [820]
 
-At Khopoli in the Kol�ba District, people who have no children or
-whose children die shortly after birth make a vow to the Satw�i deity
+At Khopoli in the Kolába District, people who have no children or
+whose children die shortly after birth make a vow to the Satwái deity
 whose temple is at a short distance from Khopoli. The vow is generally
 to bring the child to the darshana (sight) of the deity and to feed
-five or more (married) Br�hman pairs. Such vows are fulfilled after
-the birth of a child. Some worship the god Satya N�r�yan on a grand
+five or more (married) Bráhman pairs. Such vows are fulfilled after
+the birth of a child. Some worship the god Satya Náráyan on a grand
 scale and others propitiate the god Shiva by the ceremony of Abhisheka
 (water sprinkling). [821] Some offer nails made of gold or silver
 to the goddess Shitala after the recovery of a child suffering from
@@ -5770,12 +5744,12 @@ Vows are made in times of difficulties and sorrow. The person afflicted
 with sorrow or misfortune prays to his favourite deity and promises to
 offer particular things or to perform special ceremonies, and fulfils
 his vows when his desired objects are attained. The ceremonies commonly
-observed for these purposes are the special puj�s of Satya N�r�yan
-and Satya Vin�yak. Native Christians make their vows to their saints
-and Mot-M�vali (Mother Mary) in the taluka of Salsette. [823]
+observed for these purposes are the special pujás of Satya Náráyan
+and Satya Vináyak. Native Christians make their vows to their saints
+and Mot-Mávali (Mother Mary) in the taluka of Salsette. [823]
 
 There is a shrine of the god Shankar at Kanakeshwar a village on the
-sea side two miles from Mithb�v in the Ratn�giri District. Many years
+sea side two miles from Mithbáv in the Ratnágiri District. Many years
 ago it so happened that a rich Mahomedan merchant was carrying his
 merchandise in a ship. The ship foundered in a storm at a distance of
 about two or three miles from Kanakeshwar. When the vessel, seemed
@@ -5792,14 +5766,14 @@ the favour of the deity invoked, but when their expectations are not
 fulfilled they blame their fate and not the deity. [824]
 
 In the Konkan districts there are some persons who practise black art
-of several kinds such as Chetak, J�ran, M�ran and Uch�tan. Chetak is a
-kind of evil spirit brought from the temple of the goddess Ital�i of
+of several kinds such as Chetak, Járan, Máran and Uchátan. Chetak is a
+kind of evil spirit brought from the temple of the goddess Italái of
 the Konkan districts. It is brought for a fixed or limited period,
 and an annual tribute is required to be paid to the goddess for
 the services.
 
 Another kind of black art widely practised in the Konkan districts is
-known by the name of Muth m�rane. In this art the sorcerer prepares
+known by the name of Muth márane. In this art the sorcerer prepares
 an image of wheat flour, and worships it with flowers, incense,
 etc. A lemon pierced with a number of pins is then placed before the
 image. The sorcerer begins to pour spoonfuls of water mixed with Jagri
@@ -5814,15 +5788,15 @@ or misfortune is sure to occur to him. For this reason the beginner
 desiring to be initiated into the mystery of this black art has to
 make the first trial of his mantras on a tree or a fowl.
 
-Females are also initiated into the mysteries of J�du or black
+Females are also initiated into the mysteries of Jádu or black
 art. Such women are required to go to the burning ground at midnight
 in a naked state, holding in their hands hearths containing burning
 coals. While on their way they untie their hair, and then begin the
 recital of their mantras. There they dig out the bones of buried
 corpses, bring them home, and preserve them for practising black art.
 
-There is a sect of Hindus known as Sh�ktas who practise the black
-art. The Sh�ktas worship their goddess at night, make offerings of
+There is a sect of Hindus known as Sháktas who practise the black
+art. The Sháktas worship their goddess at night, make offerings of
 wine and flesh, and then feast thereon.
 
 
@@ -5843,23 +5817,23 @@ ABIL: A kind of incense.
 
 ABIR: White scented powder.
 
-AD�CHH: Red cotton yarn.
+ADÁCHH: Red cotton yarn.
 
-AD�D: Lentils.
+ADÁD: Lentils.
 
 ADAGHO BADAGHO: A ceremony performed to drive away insects.
 
-ADH�SUR: Name of a demon.
+ADHÁSUR: Name of a demon.
 
-ADHIKAM�S: Intercalary month.
+ADHIKAMÁS: Intercalary month.
 
-ADI-N�R�YAN: A name of Vishnu.
+ADI-NÁRÁYAN: A name of Vishnu.
 
 ADO: Useless.
 
 ADULSA: Name of a medicinal plant.
 
-AG�R: Excreta.
+AGÁR: Excreta.
 
 AGASTYA: Name of a sage; name of a constellation.
 
@@ -5867,11 +5841,11 @@ AGATHI: A tree, Sesbania Grandiflora.
 
 AGATHIO: See Agathi.
 
-AGH�DA: Name of a plant.
+AGHÁDA: Name of a plant.
 
 AGHORI: A sect of Hindus.
 
-AGI�RI: Fire temple of the P�rsis.
+AGIÁRI: Fire temple of the Pársis.
 
 AGNI: Fire; the deity presiding over fire.
 
@@ -5886,13 +5860,13 @@ AGNIKUNDA: A hole in the ground, or an enclosed space, on the surface,
 or a metal square-mouthed vessel, for receiving and preserving
 consecrated fire.
 
-AGNI-SANSK�R: The rite of setting fire to a corpse.
+AGNI-SANSKÁR: The rite of setting fire to a corpse.
 
 AGRI: Name of a caste or an individual of it.
 
 AHALYA: The wife of the sage Gautam.
 
-AHEVA NAVAMI: The ninth day of the dark half of Bh�drapad.
+AHEVA NAVAMI: The ninth day of the dark half of Bhádrapad.
 
 AHI: Name of a demon.
 
@@ -5901,26 +5875,26 @@ AHIR: A caste of shepherds.
 AHUTI: A handful of rice, ghi, sesamum, etc., cast into fire, water,
 upon the ground etc., as an offering to the deities.
 
-AIR�VAT: Name of the elephant of Indra; the elephant presiding over
+AIRÁVAT: Name of the elephant of Indra; the elephant presiding over
 the east.
 
 AJA: A goat.
 
 AJAMO: Lingusticum ajwaen.
 
-AK�SH: The sky.
+AKÁSH: The sky.
 
-AK�SH-GANGA: The milky way.
+AKÁSH-GANGA: The milky way.
 
-AKHAND SAUBH�GYA: Perpetual unwidowhood.
+AKHAND SAUBHÁGYA: Perpetual unwidowhood.
 
 AKIK: A kind of stone.
 
-AKH� TRIJ: The third day of the bright half of Vaish�kh.
+AKHÁ TRIJ: The third day of the bright half of Vaishákh.
 
-AKSHAYA TRITIYA: See Akh� Trij.
+AKSHAYA TRITIYA: See Akhá Trij.
 
-ALAW�NA: A sort of shawl.
+ALAWÁNA: A sort of shawl.
 
 ALWANT: A spirit of a woman dying in childbirth or during menses.
 
@@ -5934,9 +5908,9 @@ AMAR: Immortal.
 
 AMATHO: Useless.
 
-AMATHO M�MO: An order of ghosts.
+AMATHO MÁMO: An order of ghosts.
 
-AM�V�SYA: The last day of a month.
+AMÁVÁSYA: The last day of a month.
 
 AMBA: Name of a goddess.
 
@@ -5944,16 +5918,16 @@ AMBIL: Conjee.
 
 AMBO: Mango.
 
-AMN�YESHWAR: A name of the god Mah�dev.
+AMNÁYESHWAR: A name of the god Mahádev.
 
 ANAGH: Name of a vow.
 
 ANAGODHA: See Anagh.
 
-ANANT CHATURDASHI: The fourteenth day of the dark half of Bh�drapad
+ANANT CHATURDASHI: The fourteenth day of the dark half of Bhádrapad
 sacred to Vishnu.
 
-ANDH�RIO: An order of ghosts.
+ANDHÁRIO: An order of ghosts.
 
 ANGIRAS: Name of a sage.
 
@@ -5961,16 +5935,16 @@ ANJALI: Palmful.
 
 ANJAN: Soot used as collyrium.
 
-ANJANI: Mother of M�ruti.
+ANJANI: Mother of Máruti.
 
-�NJANI: A sore or mole on the eye-lid.
+ÁNJANI: A sore or mole on the eye-lid.
 
 ANKADA: Name of a poisonous plant.
 
 ANNADEVA: The god presiding over food.
 
 ANNAKUTA: The eighth or tenth day of the bright half of Ashvin or
-the second day of the bright half of K�rtik when sweets are offered
+the second day of the bright half of Kártik when sweets are offered
 to gods.
 
 ANNAPURNA: The goddess presiding over food.
@@ -5982,12 +5956,12 @@ bridegroom at the time of a Hindu wedding.
 
 ANTYESHTI: Funeral rites.
 
-ANUR�DHA: Name of a constellation.
+ANURÁDHA: Name of a constellation.
 
-ANUSHTH�N: Performance of certain ceremonies and works in propitiation
+ANUSHTHÁN: Performance of certain ceremonies and works in propitiation
 of a god.
 
-APASM�R: Epilepsy.
+APASMÁR: Epilepsy.
 
 APSARA: Certain female divinities who reside in the sky and are the
 wives of the Gandharvas. They are sometimes represented as the common
@@ -6007,7 +5981,7 @@ ARDRA: Name of a constellation.
 ARGHYA: A respectful offering to a god or a venerable person consisting
 of various ingredients or of water only.
 
-ARJUNA: The third of the five P�ndava brothers.
+ARJUNA: The third of the five Pándava brothers.
 
 ARUNDHATI: Wife of Vasishtha; name of a star.
 
@@ -6015,10 +5989,10 @@ ASARA: A water nymph.
 
 ASAN: A prayer carpet.
 
-ASH�DH: The fourth month of the Deccani Hindu and the ninth month of
-the Gujar�t Hindu calendar year.
+ASHÁDH: The fourth month of the Deccani Hindu and the ninth month of
+the Gujarát Hindu calendar year.
 
-ASH�PURI: Name of a goddess.
+ASHÁPURI: Name of a goddess.
 
 ASHLESHA: Name of a constellation.
 
@@ -6026,32 +6000,32 @@ ASHO: A corrupted form of Ashvin.
 
 ASHAPATI: Name of a mythological king.
 
-ASHTABH�RO: An order of ghosts.
+ASHTABHÁRO: An order of ghosts.
 
 ASHTADALA: Eight-cornered.
 
-ASHTA-DIK-P�LA: Protectors of the eight different directions.
+ASHTA-DIK-PÁLA: Protectors of the eight different directions.
 
 ASHTAKA: A hymn consisting of eight verses.
 
-ASHTAMAH�D�N: A gift consisting of eight kinds of articles.
+ASHTAMAHÁDÁN: A gift consisting of eight kinds of articles.
 
-ASHT�VASU: A class of divine beings eight in number.
+ASHTÁVASU: A class of divine beings eight in number.
 
 ASHVIN: The seventh month of the Deccani Hindu and the twelfth month
-of the Gujar�t Hindu calendar year.
+of the Gujarát Hindu calendar year.
 
 ASHVINI: Name of a constellation.
 
-ASHVINI KUM�R: The twin sons of the sun by his wife Sanjnya in the
+ASHVINI KUMÁR: The twin sons of the sun by his wife Sanjnya in the
 form of a mare. They are famous as heavenly physicians.
 
 ASHWAMEDHA: Horse sacrifice.
 
-ASHWATTH�MA: The only son of Drona, the military preceptor of the
-Kauravas and P�ndavas.
+ASHWATTHÁMA: The only son of Drona, the military preceptor of the
+Kauravas and Pándavas.
 
-ASM�NI: An order of ghosts.
+ASMÁNI: An order of ghosts.
 
 ASO: A corrupted form of Ashvin.
 
@@ -6065,9 +6039,9 @@ ATLAS: A kind of cloth.
 
 ATRI: Name of a sage.
 
-ATY�P�TYA: Name of an out-door game played in the Deccan.
+ATYÁPÁTYA: Name of an out-door game played in the Deccan.
 
-AVAD-M�TA: Name of a goddess.
+AVAD-MÁTA: Name of a goddess.
 
 AVAGAT: An order of ghosts.
 
@@ -6077,7 +6051,7 @@ AVALIA: A Muhammadan saint.
 
 AVALA: Name of a tree.
 
-AVAT�R: An incarnation of Vishnu.
+AVATÁR: An incarnation of Vishnu.
 
 AVI: An order of ghosts.
 
@@ -6093,23 +6067,23 @@ AYAN: Name of a tree.
 
 B.
 
-B�BARO: An order of ghosts.
+BÁBARO: An order of ghosts.
 
-B�BHUL: Acacia arabica.
+BÁBHUL: Acacia arabica.
 
-B�BRIO: See B�baro.
+BÁBRIO: See Bábaro.
 
-B�BRO: See B�baro.
+BÁBRO: See Bábaro.
 
-BABRUV�HAN: Name of a demon; a son of Arjuna.
+BABRUVÁHAN: Name of a demon; a son of Arjuna.
 
-B�BUL: Acacia arabica.
+BÁBUL: Acacia arabica.
 
-B�DHA: Impending evil.
+BÁDHA: Impending evil.
 
-B�GHADA: Name of an evil spirit.
+BÁGHADA: Name of an evil spirit.
 
-B�GULB�WA: Name of a goblin.
+BÁGULBÁWA: Name of a goblin.
 
 BAHIRI: Name of a goddess.
 
@@ -6117,25 +6091,25 @@ BAHIRI-SOMJAI: Name of a goddess.
 
 BAHIROBA: Name of a minor deity.
 
-BAHIROB�CHE BHUT: An order of ghosts.
+BAHIROBÁCHE BHUT: An order of ghosts.
 
-B�JA: Dish.
+BÁJA: Dish.
 
-B�JALE: A wooden cot.
+BÁJALE: A wooden cot.
 
-B�JAT: A wooden stool.
+BÁJAT: A wooden stool.
 
-BAJ�NIA: A cast of tumblers or an individual of it.
+BAJÁNIA: A cast of tumblers or an individual of it.
 
 BAKA: Name of a demon; name of a sage.
 
-B�KLA: A small round flat cake of dry boiled beans.
+BÁKLA: A small round flat cake of dry boiled beans.
 
-B�KL�N: See B�kla.
+BÁKLÁN: See Bákla.
 
 BAKOR: Noise.
 
-B�L� TERASH: The 13th day of the dark half of Bh�drapad.
+BÁLÁ TERASH: The 13th day of the dark half of Bhádrapad.
 
 BALAD: An ox.
 
@@ -6144,61 +6118,61 @@ BALADI: An order of ghosts.
 BALDEV: Name of the brother of Krishna, the eighth incarnation
 of Vishnu.
 
-BALEV: The full moon day of Shr�vana.
+BALEV: The full moon day of Shrávana.
 
 BALEVA: See Balev.
 
-BALEVI�N: A kind of worship.
+BALEVIÁN: A kind of worship.
 
-BALI: Name of a mighty demon, the lord of the nether world or p�t�l;
+BALI: Name of a mighty demon, the lord of the nether world or pátál;
 an oblation; a victim offered to any deity; name of a procession.
 
-BALID�N: Offering of a victim.
+BALIDÁN: Offering of a victim.
 
 BALLA: An order of ghosts.
 
-B�N�SUR: Name of a demon.
+BÁNÁSUR: Name of a demon.
 
-BANDH�I-JAVAN: Name of a cattle disease.
+BANDHÁI-JAVAN: Name of a cattle disease.
 
 BANIA: A trader.
 
-B�PA: Name of a guardian spirit of fields.
+BÁPA: Name of a guardian spirit of fields.
 
-B�PDEV: See B�pa.
+BÁPDEV: See Bápa.
 
-BARANESHWAR MAH�DEV: A name of Mah�dev.
+BARANESHWAR MAHÁDEV: A name of Mahádev.
 
-B�RAS: The twelfth day of the bright or dark half of a month.
+BÁRAS: The twelfth day of the bright or dark half of a month.
 
-B�RVATIA: An outlaw.
+BÁRVATIA: An outlaw.
 
-BAT�SA: A kind of sweetmeat.
+BATÁSA: A kind of sweetmeat.
 
 BATRISA: A man possessed of thirty-two accomplishments.
 
 BATUK: Name of a minor deity.
 
-B�U: A word used to frighten children; a goblin.
+BÁU: A word used to frighten children; a goblin.
 
-B�VA: A term of respectful compellation or mention for an ascetic or
+BÁVA: A term of respectful compellation or mention for an ascetic or
 religious teacher.
 
-B�VAL: See B�bul.
+BÁVAL: See Bábul.
 
-B�VO: See B�va.
+BÁVO: See Báva.
 
 BAYA: Name of a deity presiding over small-pox.
 
-B�WAN VIR: Name of a minor deity.
+BÁWAN VIR: Name of a minor deity.
 
-BECHRA M�TA: Name of a goddess.
+BECHRA MÁTA: Name of a goddess.
 
 BEDA: Name of a tree.
 
 BEL: Aegle Marmelos.
 
-BEL-BHAND�R: Leaves of the Aegle Marmelos and the turmeric powder
+BEL-BHANDÁR: Leaves of the Aegle Marmelos and the turmeric powder
 that are kept on an idol.
 
 BER: Jujube tree.
@@ -6207,23 +6181,23 @@ BERO: Deaf.
 
 BETHI: An order of ghosts.
 
-BH�BHO: Worthless.
+BHÁBHO: Worthless.
 
-BH�DARWA: See Bh�drapad.
+BHÁDARWA: See Bhádrapad.
 
-BH�DRAPAD: The sixth month of the Deccani Hindu and the eleventh
-month of the Gujar�t Hindu calendar year.
+BHÁDRAPAD: The sixth month of the Deccani Hindu and the eleventh
+month of the Gujarát Hindu calendar year.
 
 BHAGAT: An exorcist.
 
 BHAGIRATH: Name of an ancient king of the solar dynasty who is said
 to have brought down the Ganges from heaven to the earth.
 
-BH�GVAT: Name of one of the eighteen pur�nas.
+BHÁGVAT: Name of one of the eighteen puránas.
 
 BHAGVATI: Name of a goddess.
 
-BHAGW�N: An epithet of Vishnu; of Shiva.
+BHAGWÁN: An epithet of Vishnu; of Shiva.
 
 BHAGWATI: See Bhagvati.
 
@@ -6232,13 +6206,13 @@ BHAIRAV: A name of an inferior manifestation of Shiva.
 BHAJAN: Repeating the name of a god as an act of worship; hymns or
 pieces or verses sung to a god.
 
-BHAKTIM�RGA: Path of devotion.
+BHAKTIMÁRGA: Path of devotion.
 
-BH�LU: An old female jackal.
+BHÁLU: An old female jackal.
 
-BHAND�RI: A caste of Hindus.
+BHANDÁRI: A caste of Hindus.
 
-BH�NG: Hemp water.
+BHÁNG: Hemp water.
 
 BHANGI: A scavenger; name of the caste of scavengers.
 
@@ -6248,53 +6222,53 @@ BHARANAI: Name of a goddess.
 
 BHARANI: Name of a constellation.
 
-BH�RANI: The process of charming.
+BHÁRANI: The process of charming.
 
-BHARATA: Name of a brother of R�ma the seventh incarnation of Vishnu.
+BHARATA: Name of a brother of Ráma the seventh incarnation of Vishnu.
 
-BHARV�D: A caste of shepherds.
+BHARVÁD: A caste of shepherds.
 
-BH�SIKA: An order of ghosts.
+BHÁSIKA: An order of ghosts.
 
 BHASMA: Holy ashes.
 
-BHASM�SUR: Name of a demon.
+BHASMÁSUR: Name of a demon.
 
-BH�UBIJ: The second day of the bright half of K�rtik.
+BHÁUBIJ: The second day of the bright half of Kártik.
 
-BHAV�I: Name of a stone deity.
+BHAVÁI: Name of a stone deity.
 
-BH�VAK�I: Name of a goddess.
+BHÁVAKÁI: Name of a goddess.
 
-BHAV�NI: A name of the goddess P�rvati.
+BHAVÁNI: A name of the goddess Párvati.
 
-BH�VIN: A caste of female temple servants who are prostitutes by
+BHÁVIN: A caste of female temple servants who are prostitutes by
 profession.
 
-BHAW�NI: See Bhav�ni.
+BHAWÁNI: See Bhaváni.
 
 BHENSA: A he-buffalo.
 
-BHENS�SUR: A demon in the form of a he-buffalo.
+BHENSÁSUR: A demon in the form of a he-buffalo.
 
-BHIKH�RI: A beggar.
+BHIKHÁRI: A beggar.
 
 BHIKHO: A beggar.
 
 BHIL: A partly Hindu, partly animistic tribe.
 
-BHIMA: The second of the five P�ndava brothers.
+BHIMA: The second of the five Pándava brothers.
 
-BHIMA-AGI�RAS: The eleventh day of the bright half of Jyeshtha.
+BHIMA-AGIÁRAS: The eleventh day of the bright half of Jyeshtha.
 
 BHIMASENA: See Bhima.
 
-BHIMN�TH MAH�DEV: A name of Shiva.
+BHIMNÁTH MAHÁDEV: A name of Shiva.
 
-BHIMN�TH SHANKAR: A name of Shiva.
+BHIMNÁTH SHANKAR: A name of Shiva.
 
-BHISHMA: Son of Sh�ntanu and the river Ganges and grand-uncle of the
-P�ndavas and Kauravas.
+BHISHMA: Son of Shántanu and the river Ganges and grand-uncle of the
+Pándavas and Kauravas.
 
 BHOGAVA: Village boundary.
 
@@ -6302,7 +6276,7 @@ BHOI: A caste of fishermen and palanquin-bearers.
 
 BHOJAPATRA: A palm-leaf.
 
-BHOL�N�TH: A name of Shiva.
+BHOLÁNÁTH: A name of Shiva.
 
 BHONG RINGDI: Name of a poisonous plant.
 
@@ -6314,7 +6288,7 @@ BHUCHAR: An order of ghosts hovering over the earth.
 
 BHUNGA: A black bee.
 
-BHUSHUNDAK�K: Name of a sage.
+BHUSHUNDAKÁK: Name of a sage.
 
 BHUT: An evil spirit.
 
@@ -6322,30 +6296,30 @@ BHUTA: See Bhut.
 
 BHUTA-DEVATA: A ghostly godling.
 
-BHUT�LI: A woman who can influence evil spirits to do harm to others.
+BHUTÁLI: A woman who can influence evil spirits to do harm to others.
 
 BHUTE: Plural of Bhutya: See Bhutya.
 
-BHUTIN: A female member of an order of devotees of the goddess Bhav�ni.
+BHUTIN: A female member of an order of devotees of the goddess Bhaváni.
 
-BHUTN�TH: Name of an evil spirit.
+BHUTNÁTH: Name of an evil spirit.
 
-BHUTYA: A male member of an order of devotees of the goddess Bhav�ni.
+BHUTYA: A male member of an order of devotees of the goddess Bhaváni.
 
 BHUVA: A male exorcist.
 
 BHUVI: A female exorcist.
 
-BIBHISHANA: Brother of R�vana, the demon king of Lanka or Ceylon.
+BIBHISHANA: Brother of Rávana, the demon king of Lanka or Ceylon.
 
 BIJ: The second day of the bright or dark half of a month.
 
-BIJAVRIKSHANY�YA: The maxim of seed and shoot. The maxim takes its
+BIJAVRIKSHANYÁYA: The maxim of seed and shoot. The maxim takes its
 origin from the mutual relation of causation that exists between seed
 and shoot, and is applied to cases in which two objects stand to each
 other in the relation of both cause and effect.
 
-BIL�DO: A cat.
+BILÁDO: A cat.
 
 BILI: See Bel.
 
@@ -6355,49 +6329,49 @@ BOCHO: A coward.
 
 BODAN: A ceremony in which curds, milk, boiled rice, fried cakes,
 etc., are mixed up together and presented in oblation to the goddess
-Mah�lakshmi by a company of at least five married women and one virgin.
+Mahálakshmi by a company of at least five married women and one virgin.
 
 BODO: Bald-headed.
 
-BOL CHOTH: The fourth day of the dark half of Shr�van.
+BOL CHOTH: The fourth day of the dark half of Shrávan.
 
-BOR�DI: The Jujube tree.
+BORÁDI: The Jujube tree.
 
 BOTERUN: A complete cessation of rain for seventy-two days.
 
-BOW�JI: See B�va.
+BOWÁJI: See Báva.
 
-BOW: See B�u.
+BOW: See Báu.
 
-BRAHMA GRAHA: Ghost of a Br�hman.
+BRAHMA GRAHA: Ghost of a Bráhman.
 
 BRAHMA: The first god of the Hindu Trinity.
 
-BRAHMABHOJ: A feast to Br�hmans.
+BRAHMABHOJ: A feast to Bráhmans.
 
 BRAHMACHARYA: Celibacy.
 
-BRAHMACH�RI: One who has taken a vow to lead a celibate life.
+BRAHMACHÁRI: One who has taken a vow to lead a celibate life.
 
-BRAHMAHATYA: The murder of a Br�hman.
+BRAHMAHATYA: The murder of a Bráhman.
 
-BR�HMAN: The sacerdotal caste of Hindus or an individual of it.
+BRÁHMAN: The sacerdotal caste of Hindus or an individual of it.
 
-BR�HMANA-VARUNA: The appointment of duly authorised Br�hmans to
+BRÁHMANA-VARUNA: The appointment of duly authorised Bráhmans to
 perform religious ceremonies.
 
 BRAHMARANDHRA: The aperture supposed to be at the crown of the head,
 through which the soul takes its flight on death.
 
-BRAHMA R�KSHASA: See Brahma Sambandh.
+BRAHMA RÁKSHASA: See Brahma Sambandh.
 
-BRAHMA SAMBANDH: The ghost of a Br�hman that in his life time possessed
+BRAHMA SAMBANDH: The ghost of a Bráhman that in his life time possessed
 high attainments, and a haughty spirit.
 
 BRIHASPATI: Name of the preceptor of the gods.
 
 BRUHANNADA: The name assumed by Arjuna when residing at the palace
-of Vir�ta.
+of Viráta.
 
 BUDHA: Mercury.
 
@@ -6409,31 +6383,31 @@ C.
 
 CENDUR: Red lead.
 
-CH�DA: Rent.
+CHÁDA: Rent.
 
 CHAITANNADYA: An order of ghosts.
 
 CHAITRA: The first month of the Deccani Hindu and the sixth month of
-the Gujar�t Hindu calendar year.
+the Gujarát Hindu calendar year.
 
 CHAKLI: A sparrow.
 
-CH�K PADANE: Appearance of red pustules on the face supposed to be
+CHÁK PADANE: Appearance of red pustules on the face supposed to be
 caused by the influence of an evil eye.
 
 CHAKORA: A bird, Bartavelle Partridge.
 
-CH�LA: Name of a deity.
+CHÁLA: Name of a deity.
 
-CH�LEGHAT: An order of ghosts.
+CHÁLEGHAT: An order of ghosts.
 
-CHAM�R: A caste of tanners.
+CHAMÁR: A caste of tanners.
 
 CHAMPA: Michelia champaca.
 
-CHAMP�-SHASHTI: The sixth day of the bright half of M�rgashirsha.
+CHAMPÁ-SHASHTI: The sixth day of the bright half of Márgashirsha.
 
-CHAMP�VATI: Name of a goddess.
+CHAMPÁVATI: Name of a goddess.
 
 CHANA: Gram.
 
@@ -6447,22 +6421,22 @@ CHANDIKA: Name of a goddess.
 
 CHANDI KAVACH: A hymn in honour of the goddess Chandi or Durga.
 
-CHANDIP�TH: Recitation of a hymn in honour of the goddess Chandi
+CHANDIPÁTH: Recitation of a hymn in honour of the goddess Chandi
 or Durga.
 
-CHANDK�I: Name of a Goddess.
+CHANDKÁI: Name of a Goddess.
 
 CHANDRA: The moon.
 
 CHANDRAMANDAL: The disk of the moon; the lunar sphere.
 
-CH�NDR�YAN VRAT: Name of a vow.
+CHÁNDRÁYAN VRAT: Name of a vow.
 
 CHARAK: Excreta.
 
-CH�RAN: A caste of genealogists and bards.
+CHÁRAN: A caste of genealogists and bards.
 
-CHARAN�MRIT: Water in which the feet of a spiritual guide have
+CHARANÁMRIT: Water in which the feet of a spiritual guide have
 been washed.
 
 CHARMARIA: Name of a snake deity.
@@ -6471,27 +6445,27 @@ CHARONTHI: A kind of flour.
 
 CHASHA: The Blue jay.
 
-CHAT: An image of darbha grass at Shr�ddha when the required Br�hman
+CHAT: An image of darbha grass at Shráddha when the required Bráhman
 is not present.
 
-CHATA SHR�DDHA: A shr�ddha in which a chat represents a Br�hman.
+CHATA SHRÁDDHA: A shráddha in which a chat represents a Bráhman.
 
-CH�TURM�S: The period of four months commencing from the tenth day
-of the bright half of Ash�dh and ending with the tenth day of the
-bright half of K�rtik.
+CHÁTURMÁS: The period of four months commencing from the tenth day
+of the bright half of Ashádh and ending with the tenth day of the
+bright half of Kártik.
 
 CHATURTHI: The fourth day of the bright or dark half of a month.
 
-CHAUR�R: An order of ghosts.
+CHAURÁR: An order of ghosts.
 
 CHEDA: Ghost of a person of the Kunbi or Shudra caste or an unmarried
-Mah�r.
+Mahár.
 
 CHEDOBA: Name of a spirit deity.
 
 CHELA: A disciple.
 
-CHELAN: An oblation to a M�ta or goddess.
+CHELAN: An oblation to a Máta or goddess.
 
 CHETAK: A kind of black art.
 
@@ -6521,7 +6495,7 @@ CHITHARIA: Ragged.
 
 CHITI: See Chithi.
 
-CHITP�VAN: A caste of Br�hmans also known as Konkanasth.
+CHITPÁVAN: A caste of Bráhmans also known as Konkanasth.
 
 CHITRA: Name of a constellation.
 
@@ -6533,9 +6507,9 @@ CHOLI: A bodice.
 
 CHONGE: A kind of sweet.
 
-CHOR�SI K�NTINI: An order of ghosts.
+CHORÁSI KÁNTINI: An order of ghosts.
 
-CHOR�SI VIRU: An order of ghosts.
+CHORÁSI VIRU: An order of ghosts.
 
 CHORAWA: A ceremony performed at the time of reaping.
 
@@ -6549,13 +6523,13 @@ CHUDELA: See Chudel.
 
 CHUDI: A torch.
 
-CHUDI PAURNIMA: The full-moon day of the month of M�gh.
+CHUDI PAURNIMA: The full-moon day of the month of Mágh.
 
 CHUNADI: A kind of cloth worn by females.
 
 CHUNTHO: Ragged.
 
-CHUNV�LIA KOLI: A tribe of Kolis.
+CHUNVÁLIA KOLI: A tribe of Kolis.
 
 CHURAMA: Sweet balls of wheat flour fried and soaked in ghi.
 
@@ -6567,48 +6541,48 @@ COHAMPALO: Meddlesome.
 
 D.
 
-D�DAMO: An order of ghosts.
+DÁDAMO: An order of ghosts.
 
-D�DAMOKHODI�R: Name of a field deity.
+DÁDAMOKHODIÁR: Name of a field deity.
 
-D�DH: A molar tooth.
+DÁDH: A molar tooth.
 
-D�DH B�NDHAVI: To deprive of the power of eating by a charm or spell.
+DÁDH BÁNDHAVI: To deprive of the power of eating by a charm or spell.
 
-D�DO: An order of ghosts.
+DÁDO: An order of ghosts.
 
-D�KAN: A witch; an order of ghosts.
+DÁKAN: A witch; an order of ghosts.
 
-D�KINI: See D�kan.
+DÁKINI: See Dákan.
 
-D�KLA: A spirit instrument in the form of a small kettle-drum.
+DÁKLA: A spirit instrument in the form of a small kettle-drum.
 
-DAKSHA: A celebrated Praj�pati born from the thumb of Brahma.
+DAKSHA: A celebrated Prajápati born from the thumb of Brahma.
 
-DAKSHA PRAJ�PATI: See Daksha.
+DAKSHA PRAJÁPATI: See Daksha.
 
-DAKSHANA: A gift of money made to Br�hmans.
+DAKSHANA: A gift of money made to Bráhmans.
 
-D�L: Name of a sect of Hindus.
+DÁL: Name of a sect of Hindus.
 
 DALAP: A ceremony performed for the propitiation of the minor deities
 of the fields.
 
-D�LIA: Baked split gram.
+DÁLIA: Baked split gram.
 
-D�MANA: An amulet tied to the horns of a pet animal.
+DÁMANA: An amulet tied to the horns of a pet animal.
 
 DAMPATYA: A married pair.
 
-D�NA: Corn seed.
+DÁNA: Corn seed.
 
-D�NDA: The bat at the game of trap-stick.
+DÁNDA: The bat at the game of trap-stick.
 
-D�NKLA: See D�kla.
+DÁNKLA: See Dákla.
 
-D�NKLA BESW�N: The installation of a d�nkla.
+DÁNKLA BESWÁN: The installation of a dánkla.
 
-D�NKL�N: See D�kla.
+DÁNKLÁN: See Dákla.
 
 DARBHA: A sacred grass; Cynodon Dactylon.
 
@@ -6620,28 +6594,28 @@ DARJI: A caste of tailors.
 
 DASHA: Influence.
 
-DARSHA SHR�DDHA: A shr�ddha to the manes on every new moon day.
+DARSHA SHRÁDDHA: A shráddha to the manes on every new moon day.
 
-DASARA: The tenth day of the bright half of K�rtik.
+DASARA: The tenth day of the bright half of Kártik.
 
-DASHARATHA: Son of Aja and father of R�ma.
+DASHARATHA: Son of Aja and father of Ráma.
 
 DAS PINDA: The oblations collectively to the manes of a deceased
 ancestor which are offered daily from the first day of his decease
 until the tenth, or which are offered together on the tenth: also
 the rite.
 
-D�TAN: Wooden sticks for brushing the teeth.
+DÁTAN: Wooden sticks for brushing the teeth.
 
 DATTA: Name of a god.
 
-DATT�TRAYA: See Datta.
+DATTÁTRAYA: See Datta.
 
-D�V: An order of ghosts.
+DÁV: An order of ghosts.
 
 DEDAKO: A frog.
 
-DEHARI M�TA: Name of a goddess.
+DEHARI MÁTA: Name of a goddess.
 
 DELAVADI DEVI: Name of a goddess.
 
@@ -6649,11 +6623,11 @@ DENDO: The croaking of a frog.
 
 DEOPAN: Ceremonies and observances in propitiation of a god.
 
-DESHASTHA: A caste of Br�hmans found in the Deccan.
+DESHASTHA: A caste of Bráhmans found in the Deccan.
 
 DEVA: A god.
 
-DEVACH�R: Spirit of a Shudra who dies after his marriage.
+DEVACHÁR: Spirit of a Shudra who dies after his marriage.
 
 DEVAHUTI: Name of the mother of the sage Kapil.
 
@@ -6666,7 +6640,7 @@ DEVAL: A temple.
 
 DEVAL RIGHANE: Entering into the service of the temple.
 
-DEVALI: The male offspring of a Bh�vin.
+DEVALI: The male offspring of a Bhávin.
 
 DEVALO: Not loved.
 
@@ -6680,17 +6654,17 @@ a village.
 
 DEVA YOSHITA: A woman offered to a god.
 
-DEV DIV�LI: The eleventh day of the bright half of K�rtik.
+DEV DIVÁLI: The eleventh day of the bright half of Kártik.
 
 DEVI: A goddess.
 
 DEVIPANTH: A sect of the worshippers of the goddess Durga.
 
-DH�GA: An amulet made of a piece of cloth.
+DHÁGA: An amulet made of a piece of cloth.
 
 DHAL-JATRA: A ceremony performed at the time of harvest.
 
-DHAMA: A name of Hanum�n.
+DHAMA: A name of Hanumán.
 
 DHANA: Coriander.
 
@@ -6704,23 +6678,23 @@ DHANISHTHA: Name of a constellation.
 
 DHANU: Sagittarius.
 
-DHANURM�S: The period during which the sun is in Sagittarius.
+DHANURMÁS: The period during which the sun is in Sagittarius.
 
-DHANU-SANKR�NT: Transit or passage of the sun through Sagittarius.
+DHANU-SANKRÁNT: Transit or passage of the sun through Sagittarius.
 
-DH�R�V�DI: A stream of milk.
+DHÁRÁVÁDI: A stream of milk.
 
-DHARMAR�JA: The god of death.
+DHARMARÁJA: The god of death.
 
-DHARMASH�LA: A rest house.
+DHARMASHÁLA: A rest house.
 
-DHARMASH�STRA: The code of body of Hindu law.
+DHARMASHÁSTRA: The code of body of Hindu law.
 
 DHARMASINDHU: Name of a work treating of Hindu law.
 
 DHED: An impure caste of Hindus.
 
-DHEDV�DA: The ward or place occupied by the Dhed caste.
+DHEDVÁDA: The ward or place occupied by the Dhed caste.
 
 DHINGO: Fat.
 
@@ -6736,19 +6710,19 @@ DHORI: White.
 
 DHOTAR: Waist cloth.
 
-DHUL P�DAVO: The first day of the dark half of F�lgun.
+DHUL PÁDAVO: The first day of the dark half of Fálgun.
 
-DHRUVA: The son of Utt�nap�da. He was a great devotee of the god
+DHRUVA: The son of Uttánapáda. He was a great devotee of the god
 Vishnu. The solar star.
 
-DHULETI: See Dhul P�davo.
+DHULETI: See Dhul Pádavo.
 
-DHULWAD: See Dhul P�davo. The day of throwing dust after the burning
+DHULWAD: See Dhul Pádavo. The day of throwing dust after the burning
 of the Holi.
 
 DHUNDA: Name of a demon goddess.
 
-DHUNDA R�KSHASIN: See Dhunda.
+DHUNDA RÁKSHASIN: See Dhunda.
 
 DHUNDHUMARI: Name of a mythological personage.
 
@@ -6763,11 +6737,11 @@ DIPO: Panther.
 
 DISHA-SHUL: Pain caused by directions.
 
-DIV�LI: A festival with nocturnal illuminations, feastings, gambling,
+DIVÁLI: A festival with nocturnal illuminations, feastings, gambling,
 etc. held during the concluding day of Ashvin and the first and second
-day of K�rtik.
+day of Kártik.
 
-DIV�SA: The fifteenth day of the dark half of Ash�dh.
+DIVÁSA: The fifteenth day of the dark half of Ashádh.
 
 DIWAD: A serpent of a large but harmless species.
 
@@ -6783,28 +6757,28 @@ DOSO: Old.
 
 DRO: A kind of sacred grass.
 
-DRONA: Son of Bh�radv�ja, by birth a Br�hman but acquainted with
-military science which he received as a gift from Parashur�m. He
-instructed the Kauravas and P�ndavas in the use of arms.
+DRONA: Son of Bháradvája, by birth a Bráhman but acquainted with
+military science which he received as a gift from Parashurám. He
+instructed the Kauravas and Pándavas in the use of arms.
 
 DRUSTAMANI: A kind of black beads.
 
 DUDHA: Milk.
 
-DUDHP�K: Rice cooked in milk and sweetened with sugar.
+DUDHPÁK: Rice cooked in milk and sweetened with sugar.
 
-DUG-DUDIOON: See D�kla.
+DUG-DUDIOON: See Dákla.
 
-DUHITRA: Shr�ddha performed by a grandson to propitiate his maternal
+DUHITRA: Shráddha performed by a grandson to propitiate his maternal
 grandfather.
 
-DUK�L: Famine.
+DUKÁL: Famine.
 
 DUNDUBHI: A kettle-drum.
 
 DUNGAR: A hill.
 
-DURB�R: The court of an Indian Chief.
+DURBÁR: The court of an Indian Chief.
 
 DURGA: Name of a goddess.
 
@@ -6814,7 +6788,7 @@ DURVA: A kind of sacred grass.
 
 DURYODHANA: The eldest of the Kaurava brothers.
 
-DWIJA: A twice-born. A Br�hman, a Kshatriya or a Vaishya, whose
+DWIJA: A twice-born. A Bráhman, a Kshatriya or a Vaishya, whose
 investiture with the sacred thread constitutes, religiously and
 metaphorically a second birth.
 
@@ -6824,23 +6798,23 @@ DWITIYA: The second day of the bright or dark half of a month.
 
 E.
 
-EK�DASHI: The eleventh day of the bright and dark halves of a month.
+EKÁDASHI: The eleventh day of the bright and dark halves of a month.
 
 EKAL PER: Zizyphus jujuba.
 
-EK�NTARIO: Intermittent fever.
+EKÁNTARIO: Intermittent fever.
 
 EKOTISHTA: The rites performed on the eleventh day after death.
 
-ETAL�I: Name of a goddess.
+ETALÁI: Name of a goddess.
 
 
 
 F.
 
-F�G: A vulgar song.
+FÁG: A vulgar song.
 
-F�GAN: A corrupted form of F�lgun. See F�lgun.
+FÁGAN: A corrupted form of Fálgun. See Fálgun.
 
 FAKIR: A Muhammadan mendicant.
 
@@ -6848,12 +6822,12 @@ FAKIRI: Alms given to Fakirs in the Muharram.
 
 FAKIRO: A beggar.
 
-F�LGUN: The twelfth month of the Deccani Hindu and the fifth month
-of the Gujar�t Hindu calendar year.
+FÁLGUN: The twelfth month of the Deccani Hindu and the fifth month
+of the Gujarát Hindu calendar year.
 
-F�VADI: Name of a bird.
+FÁVADI: Name of a bird.
 
-FIRANG�I: Name of a goddess.
+FIRANGÁI: Name of a goddess.
 
 FUL: A flower.
 
@@ -6867,7 +6841,7 @@ GADHEDA: A donkey.
 
 GADHEDO: See Gadheda.
 
-GADHERIM�TA: Name of a goddess installed to protect a fortress or
+GADHERIMÁTA: Name of a goddess installed to protect a fortress or
 a street.
 
 GAFAL: Stupid.
@@ -6877,12 +6851,12 @@ GAGANACHAR: An order of ghosts moving in the etherial regions.
 GAGARBEDIUN: A piece of leather thong or a piece of black wood on
 which mystic spells have been cast.
 
-GAJ�B�I: Name of a goddess.
+GAJÁBÁI: Name of a goddess.
 
-GAJACHHAYA: A festival--the day of the new moon of Bh�drapad the moon
+GAJACHHAYA: A festival--the day of the new moon of Bhádrapad the moon
 being in the Hasta constellation.
 
-GAL�L: Red powder.
+GALÁL: Red powder.
 
 GANA: A troop of demigods considered as Shiva's attendants.
 
@@ -6891,13 +6865,13 @@ GANAGOR: Name of a vow.
 GANDHARVA: A celestial musician; a class of demigods who are considered
 to be the singers of gods.
 
-G�NDIVA: Name of the bow of Arjuna.
+GÁNDIVA: Name of the bow of Arjuna.
 
-G�NDU: Name of a tree.
+GÁNDU: Name of a tree.
 
 GANDH: Sandal paste.
 
-GANESH CHATURTHI: The fourth day of the bright half of Bh�drapad
+GANESH CHATURTHI: The fourth day of the bright half of Bhádrapad
 celebrated as the birthday of Ganesh.
 
 GANESHIO: A hook-shaped instrument used by thieves in boring holes
@@ -6905,36 +6879,36 @@ through walls.
 
 GANGA: The river Ganges.
 
-GANG�JAL: Water of the Ganges.
+GANGÁJAL: Water of the Ganges.
 
 GANGIGOR: Name of a vow.
 
-G�NGLO: Stony.
+GÁNGLO: Stony.
 
-G�NGUD: An order of ghosts.
+GÁNGUD: An order of ghosts.
 
-G�NJA: Hemp flower.
+GÁNJA: Hemp flower.
 
-GANPATI: The son of Shiva and P�rvati. He is the deity of wisdom and
+GANPATI: The son of Shiva and Párvati. He is the deity of wisdom and
 the remover of difficulties and obstacles.
 
 GANPATIPUJAN: The worship of Ganpati.
 
-G�NTHIA: A preparation of gram flour.
+GÁNTHIA: A preparation of gram flour.
 
 GAON-DEVI: Village goddess.
 
 GARABI: A song in propitiation of a goddess.
 
-GARBH�D�N: The marriage consummation ceremony.
+GARBHÁDÁN: The marriage consummation ceremony.
 
-G�RH�NE: Supplication to an idol.
+GÁRHÁNE: Supplication to an idol.
 
 GARUD: The eagle.
 
-GARUD PUR�N: Name of a pur�n.
+GARUD PURÁN: Name of a purán.
 
-G�TR�D: Name of a goddess.
+GÁTRÁD: Name of a goddess.
 
 GAU: A measure of distance equal to 1 1/3 miles.
 
@@ -6948,41 +6922,41 @@ GAVATDEV: Name of a godling.
 
 GAVATI: An order of ghosts.
 
-GAY�SUR: Name of a demon.
+GAYÁSUR: Name of a demon.
 
-G�YATRI: Name of a daughter of Brahma.
+GÁYATRI: Name of a daughter of Brahma.
 
-G�YATRI MANTRA: A sacred verse from the Vedas held specially sacred
-and repeated by every Br�hman at his morning and evening devotion. The
+GÁYATRI MANTRA: A sacred verse from the Vedas held specially sacred
+and repeated by every Bráhman at his morning and evening devotion. The
 verse is in honour of the sun.
 
-G�YATRI PURASCHARAN: A form of devotion requiring the recitation of
-the G�yatri mantra a hundred thousand times with certain symbolic
+GÁYATRI PURASCHARAN: A form of devotion requiring the recitation of
+the Gáyatri mantra a hundred thousand times with certain symbolic
 ceremonies.
 
-G�YATRIPURASCHAVACHAN: See G�yatripurascharan.
+GÁYATRIPURASCHAVACHAN: See Gáyatripurascharan.
 
 GEDI: A bat.
 
-GEDI-D�NDA: An outdoor game played by boys.
+GEDI-DÁNDA: An outdoor game played by boys.
 
 GERIA: A boy who takes an active part in the Holi festival.
 
-GH�DI: An exorcist. A caste of temple ministrants or an individual
+GHÁDI: An exorcist. A caste of temple ministrants or an individual
 of it.
 
 GHADI: A measure of time equal to twenty-four minutes.
 
 GHADULO: A process for removing the effects of the evil eye.
 
-GH�NCHINI: An order of ghosts.
+GHÁNCHINI: An order of ghosts.
 
-GH�NDHARAVI: An order of ghosts.
+GHÁNDHARAVI: An order of ghosts.
 
-GH�NI: That quantity of oil seeds which is put in at one time to be
+GHÁNI: That quantity of oil seeds which is put in at one time to be
 crushed in an oil mill.
 
-GH�T: Steps on the side of a river or tank leading to the water.
+GHÁT: Steps on the side of a river or tank leading to the water.
 
 GHATOTKACHA: Name of a demon.
 
@@ -6992,7 +6966,7 @@ GHELO: Mad.
 
 GHELUN: Mad.
 
-GHER�YALA: Eclipsed.
+GHERÁYALA: Eclipsed.
 
 GHETA: A sheep.
 
@@ -7005,16 +6979,16 @@ covered over at the larger mouth with leather.
 
 GHUNA: A mysterious watery pit.
 
-GIDOT�N: Name of a creeper.
+GIDOTÁN: Name of a creeper.
 
-GILLI-D�NDA: A play amongst boys, trapstick.
+GILLI-DÁNDA: A play amongst boys, trapstick.
 
-GIR�SIA: A Rajput landholder.
+GIRÁSIA: A Rajput landholder.
 
-GIRHA: A water demon. Applied to R�hu or to an eclipse in general,
+GIRHA: A water demon. Applied to Ráhu or to an eclipse in general,
 solar or lunar.
 
-GIRI: An order or individual of it among Gos�vis.
+GIRI: An order or individual of it among Gosávis.
 
 GOCHADI: Cattle or dog louse.
 
@@ -7028,14 +7002,14 @@ GOKUL: The name of the village at which Krishna was brought up.
 
 GOKHARU: A species of thorns.
 
-GOKUL-ASHTAMI: The eighth day of the dark half of Bh�drapad celebrated
+GOKUL-ASHTAMI: The eighth day of the dark half of Bhádrapad celebrated
 as the birthday of Krishna.
 
 GOL: Molasses.
 
-GOL�BA: Name of a goddess.
+GOLÁBA: Name of a goddess.
 
-GOLAMB�DEVI: Name of a goddess.
+GOLAMBÁDEVI: Name of a goddess.
 
 GOMUKH: Mouth of a cow.
 
@@ -7045,17 +7019,17 @@ GONDHAL: A kind of religious dance.
 
 GOOLVEL: A kind of creeper.
 
-GOP�LSANT�N: Name of an incantation.
+GOPÁLSANTÁN: Name of an incantation.
 
-GOPRAD�N: Gift of a cow with its calf to a Br�hman.
+GOPRADÁN: Gift of a cow with its calf to a Bráhman.
 
 GOR: A priest.
 
 GORA: A black earthen vessel filled with curds.
 
-GORADIA: A name of Hanum�n.
+GORADIA: A name of Hanumán.
 
-GOR�IN: A married unwidowed woman.
+GORÁIN: A married unwidowed woman.
 
 GORAKHA: Name of a saint.
 
@@ -7063,9 +7037,9 @@ GORAKH CHINCH: A kind of tree.
 
 GORJI: A preceptor.
 
-GORAKHR�J: Name of a saint.
+GORAKHRÁJ: Name of a saint.
 
-GOS�VI: An ascetic.
+GOSÁVI: An ascetic.
 
 GOTRA: A section of a caste having a common ancestor.
 
@@ -7073,28 +7047,28 @@ GOURI-PUJAN: The worship of the goddess Gouri, a festival observed
 only by women.
 
 GOUTRAD: A vow in honour of the cow lasting from the eleventh day to
-the fifteenth day of the bright half of Bh�drapad.
+the fifteenth day of the bright half of Bhádrapad.
 
-GOUTR�L: Name of a vow.
+GOUTRÁL: Name of a vow.
 
 GOVARDHAN: A celebrated hill near Mathura. A large heap of cow dung
 or of rice, vegetables, etc. made on the first day of the bright half
-of K�rtik in imitation of the mountain.
+of Kártik in imitation of the mountain.
 
-GOWAL�-DEVA: Name of a deity connected with rain-fall.
+GOWALÁ-DEVA: Name of a deity connected with rain-fall.
 
 GRAHA: A planet.
 
 GRAHANA: An eclipse.
 
 GRAHAN-PUJAN: The worship of the plough on the full-moon day of
-Shr�van.
+Shrávan.
 
-GRAHA-SH�NTI: A ceremony in propitiation of the planets.
+GRAHA-SHÁNTI: A ceremony in propitiation of the planets.
 
-GR�MADEVATA: A village goddess.
+GRÁMADEVATA: A village goddess.
 
-GR�MA-DEVI: A village goddess.
+GRÁMA-DEVI: A village goddess.
 
 GRIHADEVATA: The deity which presides over the house.
 
@@ -7105,18 +7079,18 @@ GRIVA: Name of a deity.
 GUDHI: A pole, wrapped around with a cloth, a mango sprig, etc.,
 erected on the first day of the year before the house-door.
 
-GUDHI-P�DVA: The first day of the bright half of Chaitra, the new
+GUDHI-PÁDVA: The first day of the bright half of Chaitra, the new
 year's day of the Deccani Hindus.
 
 GUHYAK: An order of semi-divine beings.
 
-GUL�B: A rose.
+GULÁB: A rose.
 
 GUGAL: Balsamodendron.
 
 GUJAKALPA: Name of a medicinal preparation.
 
-GUL�L: Red powder.
+GULÁL: Red powder.
 
 GUMPHA: A cave.
 
@@ -7137,25 +7111,25 @@ during menses.
 
 HADALI: See Hadal.
 
-H�J: A pilgrim.
+HÁJ: A pilgrim.
 
-HAJ�M: A caste of barbers or an individual of it.
+HAJÁM: A caste of barbers or an individual of it.
 
-HAL�HAL: A sort of deadly poison produced at the churning of the ocean.
+HALÁHAL: A sort of deadly poison produced at the churning of the ocean.
 
 HANSA: A goose.
 
-HANUM�N: Name of a deity in the form of a monkey. He was a great
-devotee of R�ma.
+HANUMÁN: Name of a deity in the form of a monkey. He was a great
+devotee of Ráma.
 
-HANUM�N-JAYANTI: The full-moon-day of chaitra celebrated as the
-birthday of Hanum�n.
+HANUMÁN-JAYANTI: The full-moon-day of chaitra celebrated as the
+birthday of Hanumán.
 
 HAR: A name of Shiva.
 
 HARDA: A garland of balls made of sugar.
 
-HARD�S: One who performs Kath�s that is relates stories of Hindu
+HARDÁS: One who performs Kathás that is relates stories of Hindu
 deities to the accompaniment of music.
 
 HARDE: Myrobalan.
@@ -7164,20 +7138,20 @@ HARI: A name of Vishnu.
 
 HARISCHANDRA: Name of a mythological king.
 
-HARIT�LIKA: The third day of the bright half of Bh�drapad on which
-images of P�rvati made of earth are worshipped by women.
+HARITÁLIKA: The third day of the bright half of Bhádrapad on which
+images of Párvati made of earth are worshipped by women.
 
-HARIVANSHA: Name of a pur�n.
+HARIVANSHA: Name of a purán.
 
 HASTA: Name of a constellation.
 
 HATHADI: An order of ghosts.
 
-H�THI: An elephant.
+HÁTHI: An elephant.
 
 HAVAN: A sacrificial offering.
 
-HEDAMATIO: A name of Hanum�n.
+HEDAMATIO: A name of Hanumán.
 
 HEDAMBA: Name of a giantess.
 
@@ -7189,13 +7163,13 @@ HIDIMBA: Name of a giantess.
 
 HIJADA: A eunuch.
 
-HINGL�J: Name of a goddess.
+HINGLÁJ: Name of a goddess.
 
 HIRANYAKASHIPU: Name of a demon.
 
 HIRANYAKASHYAPU: Name of a demon.
 
-HIRANY�KSHA: Name of a demon.
+HIRANYÁKSHA: Name of a demon.
 
 HIRWA: An order of ghosts.
 
@@ -7218,9 +7192,9 @@ any one indefinely of these acts and points.
 
 HOW: Name of a demon.
 
-HUMBAD: A caste of V�ni�s or an individual of it.
+HUMBAD: A caste of Vániás or an individual of it.
 
-HUT�SHANI: The pile arranged to be kindled at the festival of Holi.
+HUTÁSHANI: The pile arranged to be kindled at the festival of Holi.
 
 
 
@@ -7228,7 +7202,7 @@ I.
 
 INA: An egg.
 
-IN�M: A gift.
+INÁM: A gift.
 
 INDA: An egg-shaped vessel.
 
@@ -7248,35 +7222,35 @@ ITIDIO: A species of insects.
 
 J.
 
-J�DI: Fat.
+JÁDI: Fat.
 
 JADO: Fastened.
 
-J�DU: The black art.
+JÁDU: The black art.
 
-J�GRAN: The fifteenth day of the bright half of Ash�dh.
+JÁGRAN: The fifteenth day of the bright half of Ashádh.
 
-J�GRITI: Wakefulness.
+JÁGRITI: Wakefulness.
 
 JAIKHA: An order of ghosts.
 
-J�KH�I: Name of a minor goddess.
+JÁKHÁI: Name of a minor goddess.
 
 JAKHANI: An order of semi-divine beings.
 
-JAKH�I-DEVI: Name of a minor goddess.
+JAKHÁI-DEVI: Name of a minor goddess.
 
 JAKHARA: Name of a minor goddess.
 
 JAKHARO: An order of ghosts.
 
-J�KHIN: Spirit of a woman whose husband is alive.
+JÁKHIN: Spirit of a woman whose husband is alive.
 
-JAKHM�TA: Name of a minor goddess.
+JAKHMÁTA: Name of a minor goddess.
 
 JAKRIN: Name of a deity residing in water.
 
-J�L: An order of ghosts; name of a tree.
+JÁL: An order of ghosts; name of a tree.
 
 JALACHAR: An order of evil spirits living in water.
 
@@ -7301,22 +7275,22 @@ JAMBUVANTI: The daughter of Jambuvant.
 
 JAMI: An order of ghosts.
 
-J�N: An order of ghosts.
+JÁN: An order of ghosts.
 
 JANAK: A king of Mahila, the foster-father of Sita.
 
-J�NAWE: A sacred thread.
+JÁNAWE: A sacred thread.
 
-JANGAM: A Ling�yat priest.
+JANGAM: A Lingáyat priest.
 
 JANHU: Name of a mythological king.
 
 JANJIRO: A black cotton thread with seven knots.
 
-JANM�SHTAMI: The eighth day of the dark half of Shr�van celebrated
+JANMÁSHTAMI: The eighth day of the dark half of Shrávan celebrated
 as the birth-day of Krishna.
 
-JANMA-SUW�SINI: A woman who is perpetually unwidowed.
+JANMA-SUWÁSINI: A woman who is perpetually unwidowed.
 
 JANNI: Name of a minor goddess.
 
@@ -7324,11 +7298,11 @@ JANTRA: A mystical arrangement of words.
 
 JAP: Repeating prayers in a muttering manner.
 
-JAP-M�L: A rosary.
+JAP-MÁL: A rosary.
 
-J�RAN: A kind of black art.
+JÁRAN: A kind of black art.
 
-JAR�SANDH: Name of a demon.
+JARÁSANDH: Name of a demon.
 
 JARI: Name of a goddess.
 
@@ -7343,13 +7317,13 @@ JATUPI: Name of a sage.
 
 JAVA: Barley.
 
-JAV�LA: Tender wheat plants.
+JAVÁLA: Tender wheat plants.
 
-JETHA: The eighth month of the Gujar�t Hindu calendar year.
+JETHA: The eighth month of the Gujarát Hindu calendar year.
 
 JHAPAT: A sudden encounter.
 
-JHOL�I: Name of a goddess.
+JHOLÁI: Name of a goddess.
 
 JIMP: An order of ghosts.
 
@@ -7367,7 +7341,7 @@ JIVI: Live.
 
 JIVO: Live.
 
-JOG�I: Name of a goddess.
+JOGÁI: Name of a goddess.
 
 JOGANI: A female harpie.
 
@@ -7377,22 +7351,22 @@ JOGATIN: A female child offered to the goddess Yallamma.
 
 JOGAVA: Begging in the name of the goddess Amba.
 
-JOGI: A male child offered to the goddess M�y�ka.
+JOGI: A male child offered to the goddess Máyáka.
 
-JOGIN: A female child offered to the goddess M�y�ka.
+JOGIN: A female child offered to the goddess Máyáka.
 
-JU�RI: A kind of corn.
+JUÁRI: A kind of corn.
 
 JULEBI: A kind of sweet.
 
 JUTHI: False.
 
-JUV�RI: A kind of corn.
+JUVÁRI: A kind of corn.
 
 JYESHTHA: The third month of the Deccani Hindu and the eighth month
-of the Gujar�t Hindu calendar year. Name of a constellation.
+of the Gujarát Hindu calendar year. Name of a constellation.
 
-JYOTISH-SH�STRA: The science of astronomy.
+JYOTISH-SHÁSTRA: The science of astronomy.
 
 
 
@@ -7410,7 +7384,7 @@ KACHARO: Refuse.
 
 KACHBI: Rainbow.
 
-K�CHHIA: A caste of vegetable sellers.
+KÁCHHIA: A caste of vegetable sellers.
 
 KADADAN: Legumes.
 
@@ -7424,85 +7398,85 @@ KADAVO: Bitter.
 
 KADULIMB: Melia Azadirachta.
 
-K�FRI: An order of ghosts.
+KÁFRI: An order of ghosts.
 
-K�GDO: A crow.
+KÁGDO: A crow.
 
-K�GR�SHIA: An expounder of the utterances of crows.
+KÁGRÁSHIA: An expounder of the utterances of crows.
 
-K�GVA: Cooked food offered to the manes.
+KÁGVA: Cooked food offered to the manes.
 
 KAITABHA: Name of a demon.
 
-K�JAL: Collyrium.
+KÁJAL: Collyrium.
 
-K�JRA: A kind of tree.
+KÁJRA: A kind of tree.
 
 KAKADI: A cucumber.
 
-K�KBHUSHUNDI: Name of a sage.
+KÁKBHUSHUNDI: Name of a sage.
 
 KALASH: A jar.
 
 KALASHI: A weight of corn.
 
-K�LANEMI: Name of a demon.
+KÁLANEMI: Name of a demon.
 
 KALASIO: A bowl.
 
-K�LI: Name of a goddess.
+KÁLI: Name of a goddess.
 
-K�LIKA: Name of a goddess.
+KÁLIKA: Name of a goddess.
 
-K�LK�ICHE BHUT: An order of ghosts.
+KÁLKÁICHE BHUT: An order of ghosts.
 
-K�LI CHAUDAS: The fourteenth day of the dark half of Ashvin.
+KÁLI CHAUDAS: The fourteenth day of the dark half of Ashvin.
 
 KALINGI: Daughter of the king of the Kalingas.
 
-K�LI PARAJ: A name applied collectively to the aboriginal tribes
-of Gujar�t.
+KÁLI PARAJ: A name applied collectively to the aboriginal tribes
+of Gujarát.
 
-K�LIYA N�G: Name of a mythological snake.
+KÁLIYA NÁG: Name of a mythological snake.
 
-K�LI YUGA: The fourth age of the world according to the Hindu
+KÁLI YUGA: The fourth age of the world according to the Hindu
 scriptures.
 
-K�LO: Black.
+KÁLO: Black.
 
-K�LO VA: Name of a cattle disease.
+KÁLO VA: Name of a cattle disease.
 
 KALPAVRIKSHA: A fabulous tree granting all desires.
 
-K�L BHAIRAV: A name of Mah�dev.
+KÁL BHAIRAV: A name of Mahádev.
 
-K�L PURUSHA: The god of death.
+KÁL PURUSHA: The god of death.
 
-K�LUB�I: Name of a minor goddess.
+KÁLUBÁI: Name of a minor goddess.
 
-KALY�N: Welfare.
+KALYÁN: Welfare.
 
-K�MA DHENU: A heavenly cow granting all desires.
+KÁMA DHENU: A heavenly cow granting all desires.
 
-KAMALA HOLI: The fourteenth day of the bright half of F�lgun.
+KAMALA HOLI: The fourteenth day of the bright half of Fálgun.
 
-K�MAN: A kind of black art of bewitching a person.
+KÁMAN: A kind of black art of bewitching a person.
 
 KAMANDALU: A gourd.
 
-K�MDEV MAH�DEV: A name of Mah�dev.
+KÁMDEV MAHÁDEV: A name of Mahádev.
 
 KAMOD: A kind of rice.
 
-KANAKN�TH: A name of Mah�dev.
+KANAKNÁTH: A name of Mahádev.
 
 KANKOTRI: Red powder.
 
-K�NOBA: Name of a minor deity.
+KÁNOBA: Name of a minor deity.
 
 KANSA: King of Mathura, maternal uncle of Krishna.
 
-KANS�R: Coarse wheat flour cooked in water or ghi and sweetened with
+KANSÁR: Coarse wheat flour cooked in water or ghi and sweetened with
 molasses or sugar.
 
 KANYA: A girl; Virgo.
@@ -7511,16 +7485,16 @@ KAPHAN: The cloth in which a corpse is wrapped.
 
 KAPIL: Name of a sage.
 
-KAPIL�SHASTHI: A day on which synchronize six particulars--the
-day, Tuesday; the month, Bh�drapad; the date, the sixth of the dark
-fortnight; the Nakshatra, Rohini; the Yog, Vyatip�t; the Mah�nakshatra,
+KAPILÁSHASTHI: A day on which synchronize six particulars--the
+day, Tuesday; the month, Bhádrapad; the date, the sixth of the dark
+fortnight; the Nakshatra, Rohini; the Yog, Vyatipát; the Mahánakshatra,
 Hasti.
 
-KAPILASHETE: See Kapil�shasthi.
+KAPILASHETE: See Kapiláshasthi.
 
 KARAN: A kind of tree.
 
-KARH�DA: A caste of Br�hmans found in the Deccan.
+KARHÁDA: A caste of Bráhmans found in the Deccan.
 
 KARKA: Cancer.
 
@@ -7530,54 +7504,54 @@ KARKATI: See Karkata.
 
 KARKOTAK: Name of a snake.
 
-KARMAM�RGA: The path of action.
+KARMAMÁRGA: The path of action.
 
-K�RTIK: The eighth month of the Deccani Hindu and the first month of
-the Gujar�t Hindu calendar year.
+KÁRTIK: The eighth month of the Deccani Hindu and the first month of
+the Gujarát Hindu calendar year.
 
-K�RTIKEY: Son of Shiva, the commander of the army of the gods.
+KÁRTIKEY: Son of Shiva, the commander of the army of the gods.
 
-K�SADA: A kind of sacred grass.
+KÁSADA: A kind of sacred grass.
 
-KAS�I: A butcher.
+KASÁI: A butcher.
 
 KASATIA: Name of a god.
 
-KASATIA-G�NTH: Tying the knot of Kasatia, a vow observed in the name
+KASATIA-GÁNTH: Tying the knot of Kasatia, a vow observed in the name
 of the god Kasatia.
 
-K�SHI: Benares.
+KÁSHI: Benares.
 
-K�THAWATI: Name of a tribe.
+KÁTHAWATI: Name of a tribe.
 
 KATHEKARI: A narrator of the legends of the gods.
 
-K�THI: Name of a tribe.
+KÁTHI: Name of a tribe.
 
-K�TKARI: Name of a tribe.
+KÁTKARI: Name of a tribe.
 
-K�TL�N: A kind of medicinal preparation.
+KÁTLÁN: A kind of medicinal preparation.
 
-KATY�R: A dagger.
+KATYÁR: A dagger.
 
 KAUL: The rice, betelnuts, etc., stuck upon an idol when it is
 consulted.
 
-KAUL GH�LNE: To consult a deity by kaul.
+KAUL GHÁLNE: To consult a deity by kaul.
 
 KAURAVA: The patronymic of the descendants of Kuru, but usually
-applied to the sons of Dhritar�shtra.
+applied to the sons of Dhritaráshtra.
 
 KAUSTUBHA: Name of a celebrated gem obtained at the churning of the
 ocean and worn by Vishnu.
 
-KAVANESHWAR: A name of Mah�dev.
+KAVANESHWAR: A name of Mahádev.
 
-K�YA: Body.
+KÁYA: Body.
 
-KED�R: Name of a deity.
+KEDÁR: Name of a deity.
 
-KER�DO: A kind of tree.
+KERÁDO: A kind of tree.
 
 KESHAR: Saffron.
 
@@ -7587,7 +7561,7 @@ KETU: In astronomy, the ninth of the planets; in mythology, a demon.
 
 KHABITH: An order of ghosts.
 
-KHAD-KHADYA-BES�DVI: A ceremony performed by exorcists to propitiate
+KHAD-KHADYA-BESÁDVI: A ceremony performed by exorcists to propitiate
 their favourite goddesses.
 
 KHADI: Red or green earth.
@@ -7598,39 +7572,39 @@ KHAIR: Acacia catechu.
 
 KHAIS: A species of water spirits.
 
-KHAJ�DA PANTH: A sect of Hindus.
+KHAJÁDA PANTH: A sect of Hindus.
 
-KH�KHARA: A kind of tree.
+KHÁKHARA: A kind of tree.
 
-KH�KHI: A sect of Hindus.
+KHÁKHI: A sect of Hindus.
 
 KHAL: The passage in the Shivalinga (phallus of Shiva).
 
 KHANA: A bodice cloth.
 
-KH�NDE PUJAN: Worship of arms.
+KHÁNDE PUJAN: Worship of arms.
 
-KHANDER�I: A name of the deity Khandoba.
+KHANDERÁI: A name of the deity Khandoba.
 
 KHANDOBA: Name of a deity.
 
 KHANJIR: A dagger.
 
-KH�PARI: A kind of cattle disease.
+KHÁPARI: A kind of cattle disease.
 
-KH�PRYA: An order of ghosts.
+KHÁPRYA: An order of ghosts.
 
-KH�RAVA: A disease of cattle in which the hoofs are affected.
+KHÁRAVA: A disease of cattle in which the hoofs are affected.
 
-KH�RVA: A caste of fishermen and sailors or an individual of it.
+KHÁRVA: A caste of fishermen and sailors or an individual of it.
 
-KH�RVI: See Kh�rva.
+KHÁRVI: See Khárva.
 
-KH�TALE: A cot.
+KHÁTALE: A cot.
 
 KHATRI: A caste of weavers.
 
-KHAV�S: A caste of Hindus.
+KHAVÁS: A caste of Hindus.
 
 KHAVIS: An order of ghosts.
 
@@ -7646,7 +7620,7 @@ KHIJADIO: The Shami tree, Prosopis spicigera.
 
 KHIJADO: See Khijadio.
 
-KHIJADO M�MO: An order of ghosts.
+KHIJADO MÁMO: An order of ghosts.
 
 KHILI: A peg.
 
@@ -7654,13 +7628,13 @@ KHIR: Rice cooked in milk and sweetened with sugar.
 
 KHIT KHIT: Notes of the Pingla bird.
 
-KHODI�R M�TA: Name of a goddess.
+KHODIÁR MÁTA: Name of a goddess.
 
 KHODO: Lame.
 
-KHODO M�MO: Name of a minor deity.
+KHODO MÁMO: Name of a minor deity.
 
-KHOJA: A class of Musalm�ns.
+KHOJA: A class of Musalmáns.
 
 KHOKHO: An outdoor game played in the Deccan.
 
@@ -7670,34 +7644,34 @@ KIDI: An ant.
 
 KILBIL: Notes of the Pingla bird.
 
-KINKH�B: Silk worked with gold and silver flowers, brocade.
+KINKHÁB: Silk worked with gold and silver flowers, brocade.
 
 KINNARI: An order of semi-divine beings.
 
-KIR�TA: A fisherman.
+KIRÁTA: A fisherman.
 
-KISHORD�S: A name of Hanum�n.
+KISHORDÁS: A name of Hanumán.
 
 KODRA: Punctured millet.
 
 KOHALA: Pumpkin.
 
-KOK�I: Name of a goddess.
+KOKÁI: Name of a goddess.
 
 KOKIL: A cuckoo.
 
 KOKILA VRATA: The festival of cuckoos which is held in the month of
-Ash�dh after a lapse of twenty years.
+Ashádh after a lapse of twenty years.
 
-KOLAMB�I: Name of a goddess.
+KOLAMBÁI: Name of a goddess.
 
-KOLH�I: Name of a goddess.
+KOLHÁI: Name of a goddess.
 
 KOLI: A primitive tribe of Hindus common in the Bombay Presidency.
 
 KOLO: A jackal.
 
-KOLK�I: Name of a goddess.
+KOLKÁI: Name of a goddess.
 
 KOLU: Cucurbita maxima.
 
@@ -7709,7 +7683,7 @@ KORI: A new garment; an unused earthen jar; a small silver coin.
 
 KOTHALI: Reticule.
 
-KOTW�L: Name of an untouchable caste of Hindus.
+KOTWÁL: Name of an untouchable caste of Hindus.
 
 KOYATA: A wood bill.
 
@@ -7717,14 +7691,14 @@ KRISHNA: The eighth incarnation of Vishnu.
 
 KRITIKA: Name of a constellation.
 
-KRIYA BHAUD�I: Name of a deity.
+KRIYA BHAUDÁI: Name of a deity.
 
 KSHATRIYA: The warrior class, the second of the fourfold divisions
 of Manu.
 
 KSHETRA: A holy place.
 
-KSHETRAP�L: The guardian spirit of fields; a kind of stone.
+KSHETRAPÁL: The guardian spirit of fields; a kind of stone.
 
 KUBER: The lord of wealth, the regent of the north and the king of
 the Yakshas and Kinnaras.
@@ -7751,13 +7725,13 @@ KUMBHA: Aquarius.
 
 KUMBHAKARN: Name of a demon.
 
-KUMBH�R: A caste of potters.
+KUMBHÁR: A caste of potters.
 
-KUMBH�RAN: A woman of the Kumbh�r caste.
+KUMBHÁRAN: A woman of the Kumbhár caste.
 
 KUMBHAVA: Name of a cattle disease.
 
-KUMBHAVIV�HA: Marriage with an earthen jar.
+KUMBHAVIVÁHA: Marriage with an earthen jar.
 
 KUNBI: A cultivator.
 
@@ -7768,7 +7742,7 @@ KUNDALAN: A kind of magic circle.
 KUNDALI: An astrological diagram of the position of planets at any
 particular time.
 
-KUNDALIA: A name of Hanum�n.
+KUNDALIA: A name of Hanumán.
 
 KUNDI: A shoe-maker's earthen pot.
 
@@ -7786,9 +7760,9 @@ KURI: An implement for sowing corn.
 KURMI: Name of a water nymph.
 
 KURUKSHETRA: The extensive plain near Delhi, the scene of the great
-battle between the Kauravas and P�ndavas.
+battle between the Kauravas and Pándavas.
 
-KUSHM�ND: An order of demi-gods.
+KUSHMÁND: An order of demi-gods.
 
 KUSUMBA: The dye prepared from the dried flowers of the Kusumba
 (Carthamus tinctorius).
@@ -7799,42 +7773,42 @@ KUTRO: A dog.
 
 L.
 
-L�DU: A sweet ball.
+LÁDU: A sweet ball.
 
 LAGHURUDRA: A rite in honour of the god Shiva.
 
-L�HYA: Parched rice.
+LÁHYA: Parched rice.
 
-LAKSHACHANDI: A recitation in honour of the goddess P�rvati.
+LAKSHACHANDI: A recitation in honour of the goddess Párvati.
 
-LAKSHAMANA: Brother of R�ma.
+LAKSHAMANA: Brother of Ráma.
 
 LAKSHMI: The goddess of wealth.
 
-L�LA HARDEV: Name of a minor local deity.
+LÁLA HARDEV: Name of a minor local deity.
 
-L�LO: Name of a field deity.
+LÁLO: Name of a field deity.
 
-L�LO BHAGAT: Name of a saint.
+LÁLO BHAGAT: Name of a saint.
 
-L�MANDIVO: An iron lamp.
+LÁMANDIVO: An iron lamp.
 
 LAMLAN: A branch of black magic.
 
 LANKA: Ceylon.
 
-L�PSI: Coarse wheat flour fried in ghi and sweetened with molasses
+LÁPSI: Coarse wheat flour fried in ghi and sweetened with molasses
 or sugar.
 
 LAVENG: Clove.
 
-L�VANI: A kind of ballad: plantation.
+LÁVANI: A kind of ballad: plantation.
 
-L�WANI: Plantation.
+LÁWANI: Plantation.
 
-L�VO: A Parasite.
+LÁVO: A Parasite.
 
-L�VSANT: A ghost of a widow.
+LÁVSANT: A ghost of a widow.
 
 LIMDO: A tree, Alantas excelsa.
 
@@ -7844,16 +7818,16 @@ LINGA: Phallus.
 
 LINGAM: See Linga.
 
-LING�YAT: An individual of the Ling�yat religion whose chief object
+LINGÁYAT: An individual of the Lingáyat religion whose chief object
 of worship is Shiva.
 
-LOB�N: Olibanum.
+LOBÁN: Olibanum.
 
-LOBH�N: Incense powder.
+LOBHÁN: Incense powder.
 
 LOTA: A water pot.
 
-LUV�NA: A caste of traders.
+LUVÁNA: A caste of traders.
 
 LUXMI: See Lakshmi.
 
@@ -7861,13 +7835,13 @@ LUXMI: See Lakshmi.
 
 M.
 
-MACHCHENDRA N�TH: Name of a saint.
+MACHCHENDRA NÁTH: Name of a saint.
 
 MACHHI: Name of a water nymph.
 
-M�CHHO: Name of a goddess.
+MÁCHHO: Name of a goddess.
 
-MACHHU: See M�chho.
+MACHHU: See Máchho.
 
 MADALIUN: A hollow bracelet.
 
@@ -7879,7 +7853,7 @@ MADHU: Name of a demon.
 
 MADHU PAVANTI: An order of ghosts.
 
-MADHW�CH�RYA: Name of a great saint who founded a sect of Vaishnavism.
+MADHWÁCHÁRYA: Name of a great saint who founded a sect of Vaishnavism.
 
 MAFAT: Useless.
 
@@ -7887,55 +7861,55 @@ MAFATIO: Useless.
 
 MAG: A grain, Phaseolus mungo.
 
-M�GH: The eleventh month of the Deccani Hindu and the fourth month
-of the Gujar�t Hindu calendar year.
+MÁGH: The eleventh month of the Deccani Hindu and the fourth month
+of the Gujarát Hindu calendar year.
 
 MAGHA: Name of a constellation.
 
 MAGHALO: A lamp of mud covered with leaves to represent the god
 of rain.
 
-MAH�BH�RAT: Name of an epic of the Hindus.
+MAHÁBHÁRAT: Name of an epic of the Hindus.
 
-MAH�DEVA: A name of Shiva.
+MAHÁDEVA: A name of Shiva.
 
 MAHA GIRA: Name of a minor deity.
 
-MAH�K�LI: Name of a goddess.
+MAHÁKÁLI: Name of a goddess.
 
-MAH�K�LI NIRV�N TANTRA: Name of a work on Tantric philosophy.
+MAHÁKÁLI NIRVÁN TANTRA: Name of a work on Tantric philosophy.
 
-MAH�LAKSHMI: Name of a goddess; Name of a ceremony in which the
+MAHÁLAKSHMI: Name of a goddess; Name of a ceremony in which the
 goddess is worshipped on the eighth day of the bright half of Ashvin.
 
-MAH�LAYA SHR�DDHA: A shr�ddha performed in the dark half of Bh�drapad
+MAHÁLAYA SHRÁDDHA: A shráddha performed in the dark half of Bhádrapad
 in propitiation of ancestors.
 
-MAH�M�RI: Cholera goddess.
+MAHÁMÁRI: Cholera goddess.
 
 MAHANT: A saint.
 
-MAH�PURUSH: An order of civil spirits.
+MAHÁPURUSH: An order of civil spirits.
 
-MAH�R: An unclean caste of Hindus.
+MAHÁR: An unclean caste of Hindus.
 
-MAH�R PURUSHA: A kind of stone.
+MAHÁR PURUSHA: A kind of stone.
 
-MAH�R�JA: A term of respectful compellation applied to kings, religious
+MAHÁRÁJA: A term of respectful compellation applied to kings, religious
 heads, saints, etc.
 
-MAH�R�KSHASA: A class of demons.
+MAHÁRÁKSHASA: A class of demons.
 
-MAH�RUDRA: A sacrifice in honour of Shiva.
+MAHÁRUDRA: A sacrifice in honour of Shiva.
 
-MAH�RAURAVA: A kind of hell.
+MAHÁRAURAVA: A kind of hell.
 
-MAH�SHIVAR�TRI: The fourteenth day of the dark half of M�gh, a fast
+MAHÁSHIVARÁTRI: The fourteenth day of the dark half of Mágh, a fast
 day in honour of Shiva.
 
-MAH�TMA: A saint.
+MAHÁTMA: A saint.
 
-MAH�TMYA: Greatness.
+MAHÁTMYA: Greatness.
 
 MAHESHA: A name of Shiva.
 
@@ -7943,7 +7917,7 @@ MAHESHVAR: A name of Shiva.
 
 MAHI: Name of a demon.
 
-MAHIK�WATI: Name of a goddess.
+MAHIKÁWATI: Name of a goddess.
 
 MAHODAYA: Name of a festival.
 
@@ -7957,25 +7931,25 @@ MAKHAR: A gaily dressed up wooden frame.
 
 MAKI: Maize.
 
-M�L�R: A musical mode.
+MÁLÁR: A musical mode.
 
-MALH�RI: A name of Kandoba.
+MALHÁRI: A name of Kandoba.
 
 MALI: Red lead.
 
-M�LI: A caste of gardeners or an individual of it.
+MÁLI: A caste of gardeners or an individual of it.
 
 MALINDA: A sweet preparation of wheat flour fried in ghi.
 
 MALIN: Unclean.
 
-MALL�RI: A name of Khandoba.
+MALLÁRI: A name of Khandoba.
 
-M�LO: A bower.
+MÁLO: A bower.
 
 MAMIKULA: An order of ghosts.
 
-M�MO: An order of ghosts; a maternal uncle.
+MÁMO: An order of ghosts; a maternal uncle.
 
 MANAYA: Name of a deity.
 
@@ -7987,20 +7961,20 @@ MANDAN MISHRA: Name of an ancient scholar.
 
 MANDAP: A bower.
 
-M�NDA BHARANE: Filling in a magic circle as a protection from spirits.
+MÁNDA BHARANE: Filling in a magic circle as a protection from spirits.
 
-M�NEK-STAMBHA: The auspicious post of the marriage bower.
+MÁNEK-STAMBHA: The auspicious post of the marriage bower.
 
-M�NG: An unclean caste of the Hindus.
+MÁNG: An unclean caste of the Hindus.
 
-M�NG�I: Name of a goddess.
+MÁNGÁI: Name of a goddess.
 
 MANGAL: Mars.
 
-MANGAL�-GOURI: A ceremony performed by married girls for five
-successive years on every Tuesday of the month of Shr�van.
+MANGALÁ-GOURI: A ceremony performed by married girls for five
+successive years on every Tuesday of the month of Shrávan.
 
-MANGAL�RATI: Moving a lighted lamp round an idol.
+MANGALÁRATI: Moving a lighted lamp round an idol.
 
 MANGALSUTRA: The lucky thread worn by married women.
 
@@ -8010,31 +7984,31 @@ MANIDHAR: A snake.
 
 MANI MALLA: Name of a demon.
 
-M�NKARI: The person entitled to certain honours and presents at
+MÁNKARI: The person entitled to certain honours and presents at
 village assemblies.
 
 MANKODA: A black ant.
 
-M�NSA KHAVANTI: An order of ghosts.
+MÁNSA KHAVANTI: An order of ghosts.
 
 MANTRA: An incantation; a magic spell.
 
-MANTRA-SH�STRA: The science of incantations.
+MANTRA-SHÁSTRA: The science of incantations.
 
 MANTRI: An exorcist.
 
-M�NTRIK: An exorcist.
+MÁNTRIK: An exorcist.
 
 MANUSHYACHAR: An order of ghosts moving among men.
 
-M�RAN: A branch of black magic.
+MÁRAN: A branch of black magic.
 
-M�RGA: A path; course.
+MÁRGA: A path; course.
 
-MARG�I: Name of a goddess.
+MARGÁI: Name of a goddess.
 
-M�RGASHIRSHA: The ninth month of the Deccani Hindu and the second
-month of the Gujar�t Hindu calendar year.
+MÁRGASHIRSHA: The ninth month of the Deccani Hindu and the second
+month of the Gujarát Hindu calendar year.
 
 MARGI: A sect of Hindus.
 
@@ -8052,31 +8026,31 @@ MASUR: Lentil.
 
 MASIDA: An order of ghosts.
 
-M�TA: A goddess.
+MÁTA: A goddess.
 
-M�T�JI: See M�ta.
+MÁTÁJI: See Máta.
 
-M�TA ASHTAMI: The eighth day of the navar�tra.
+MÁTA ASHTAMI: The eighth day of the navarátra.
 
-M�TARI: Name of a goddess.
+MÁTARI: Name of a goddess.
 
 MATH: A monastery.
 
-M�THBH�JI: A kind of green vegetable.
+MÁTHBHÁJI: A kind of green vegetable.
 
-M�TI: Earth.
+MÁTI: Earth.
 
-M�TRIKA: A mother; an order of semi-divine beings.
+MÁTRIKA: A mother; an order of semi-divine beings.
 
-M�ULI: Name of a goddess.
+MÁULI: Name of a goddess.
 
 MAUNYA VRATA: A vow of silence.
 
-M�VADI: Ghost of a woman dying with certain desires unfulfilled.
+MÁVADI: Ghost of a woman dying with certain desires unfulfilled.
 
-M�YA: Illusion.
+MÁYA: Illusion.
 
-M�Y�KA: Name of a goddess.
+MÁYÁKA: Name of a goddess.
 
 MEDA: Marrow.
 
@@ -8084,7 +8058,7 @@ MEDINI: The earth.
 
 MEGH: A cloud.
 
-MEGHAR�JA: The god of rains.
+MEGHARÁJA: The god of rains.
 
 MEGHLADDU: A sweet ball of wheat flour fried in ghi.
 
@@ -8104,9 +8078,9 @@ MERU: Name of a mythological mountain.
 
 MESHA: Aries.
 
-MH�LSA: Name of a goddess.
+MHÁLSA: Name of a goddess.
 
-MH�RJ�I: Name of a goddess.
+MHÁRJÁI: Name of a goddess.
 
 MHARLOBA: Name of a deity.
 
@@ -8114,7 +8088,7 @@ MHASHYA: A species of water spirits.
 
 MHASOBA: Name of a village deity; lord of ghosts.
 
-MIANA: A class of Musalm�ns.
+MIANA: A class of Musalmáns.
 
 MINA: Pisces.
 
@@ -8146,13 +8120,13 @@ MOKSHA: Salvation.
 
 MOLANI: An order of ghosts.
 
-MOT�KAT: Name of a vow.
+MOTÁKAT: Name of a vow.
 
 MOR: A peacock.
 
 MORIA: An earthen bowl.
 
-MOT M�VALI: Mother Mary.
+MOT MÁVALI: Mother Mary.
 
 MOTUDUKH: A kind of cattle disease.
 
@@ -8160,7 +8134,7 @@ MOVA KHARAVA: Name of a cattle disease.
 
 MRIG: A deer; name of a constellation.
 
-MRIG�NKA: The moon.
+MRIGÁNKA: The moon.
 
 MRIGA TONCHANA: The moon.
 
@@ -8168,7 +8142,7 @@ MRITYUNJAYA: Name of an incantation.
 
 MUCHKUND: Name of a sage.
 
-MUJ�VAR: A sweeper of a mosque devoutly or piously fixed to it.
+MUJÁVAR: A sweeper of a mosque devoutly or piously fixed to it.
 
 MUKTI: Salvation.
 
@@ -8178,11 +8152,11 @@ MULO: Raddish.
 
 MUNDA: A kind of wind.
 
-MUNGESHWAR MAH�DEV: A name of Shiva.
+MUNGESHWAR MAHÁDEV: A name of Shiva.
 
-MUNGI M�TA: Name of a goddess; dumb mother.
+MUNGI MÁTA: Name of a goddess; dumb mother.
 
-MUNJA: Spirit of Br�hman boy who dies immediately after his thread
+MUNJA: Spirit of Bráhman boy who dies immediately after his thread
 ceremony.
 
 MURALI: A flute.
@@ -8195,7 +8169,7 @@ MUSAL: A rice pounder.
 
 MUTH: The fist.
 
-MUTH M�RANE: Throwing of a handful of rice over which incantations
+MUTH MÁRANE: Throwing of a handful of rice over which incantations
 have been repeated; sending a bewitched lemon to a person to whom a
 disease is to be transferred or who is to be killed.
 
@@ -8205,42 +8179,42 @@ MUVA-KESHIBI: A kind of cattle disease.
 
 N.
 
-N�CHANI: A kind of grain.
+NÁCHANI: A kind of grain.
 
-N�D�PUDI: A coloured cord with a small parcel containing incense,
+NÁDÁPUDI: A coloured cord with a small parcel containing incense,
 red powder, etc.
 
-N�D�S�DI: A cord and a robe.
+NÁDÁSÁDI: A cord and a robe.
 
-N�G: A snake; a species of semi-divine beings half men half serpents
+NÁG: A snake; a species of semi-divine beings half men half serpents
 in form.
 
-N�GA: See N�g.
+NÁGA: See Nág.
 
-N�GABALI: A propitiatory offering to snakes.
+NÁGABALI: A propitiatory offering to snakes.
 
-N�GAR: A caste of Br�hmans found in Gujar�t.
+NÁGAR: A caste of Bráhmans found in Gujarát.
 
-N�GCH�MFA: A flower tree, Alpinia mutans.
+NÁGCHÁMFA: A flower tree, Alpinia mutans.
 
-N�GDEV: The snake god.
+NÁGDEV: The snake god.
 
-N�GKANYA: A snake girl.
+NÁGKANYA: A snake girl.
 
-N�G KESAR: Messua Ferrea.
+NÁG KESAR: Messua Ferrea.
 
-N�GMAGA: A class of beggars who worship the snake.
+NÁGMAGA: A class of beggars who worship the snake.
 
-N�GN�TH: Name of a snake deity.
+NÁGNÁTH: Name of a snake deity.
 
-N�G PANCHAMI: The fifth day of the bright half Shr�van, a holiday in
+NÁG PANCHAMI: The fifth day of the bright half Shrávan, a holiday in
 honour of the snake deity.
 
-N�GO: Shameless.
+NÁGO: Shameless.
 
-N�GOBA: The snake deity.
+NÁGOBA: The snake deity.
 
-N�GVEL: A kind of creeper.
+NÁGVEL: A kind of creeper.
 
 NAIVEDYA: An offering of some eatable to an idol.
 
@@ -8248,50 +8222,50 @@ NAKSHATRA: A star; a constellation.
 
 NALA: Name of a mythological king.
 
-N�LPIR: Name of a pir or Mahomedan saint.
+NÁLPIR: Name of a pir or Mahomedan saint.
 
-N�L S�HEB: A familiar name for the bearer, in the Muharam, of the
-Tabut-pole which terminates at the top in a n�l or horse-shoe member.
+NÁL SÁHEB: A familiar name for the bearer, in the Muharam, of the
+Tabut-pole which terminates at the top in a nál or horse-shoe member.
 
-NAMAN: Oil poured over the image of Hanum�n.
+NAMAN: Oil poured over the image of Hanumán.
 
-NAMASK�R: Reverential or respectful address or salutation.
+NAMASKÁR: Reverential or respectful address or salutation.
 
 NANDA: the adoptive father of Krishna.
 
-NANDAR�J: Name of a mythological king.
+NANDARÁJ: Name of a mythological king.
 
 NANDI: A bull.
 
-N�NDI SHR�DDHA: A Shr�ddha to the manes, preliminary to any joyous
+NÁNDI SHRÁDDHA: A Shráddha to the manes, preliminary to any joyous
 occasion.
 
-N�NO: Small.
+NÁNO: Small.
 
 NAO NARASING: An order of ghosts.
 
 NARA: Name of a sage.
 
-N�RAD MUNI: Name of a divine sage.
+NÁRAD MUNI: Name of a divine sage.
 
 NARAK: Hell.
 
 NARAK-CHATURDASHI: The fourteenth day of the dark half of Ashvin.
 
-N�RALI PAURNIMA: The cocoanut holiday, the fifteenth day of the bright
-half of Shr�van.
+NÁRALI PAURNIMA: The cocoanut holiday, the fifteenth day of the bright
+half of Shrávan.
 
 NARASIMHA: An incarnation of Vishnu in the form of half lion half man.
 
-N�R�YAN: Name of a sage.
+NÁRÁYAN: Name of a sage.
 
-N�R�YANA BALI: A sacrifice in propitiation of evil spirits.
+NÁRÁYANA BALI: A sacrifice in propitiation of evil spirits.
 
-N�R�YAN KAVACH: A hymn in honour of Vishnu.
+NÁRÁYAN KAVACH: A hymn in honour of Vishnu.
 
-N�R�YAN N�GABALI: A kind of offering.
+NÁRÁYAN NÁGABALI: A kind of offering.
 
-N�REL-PURNIMA: See N�rali Paurnima.
+NÁREL-PURNIMA: See Nárali Paurnima.
 
 NARGUDIKALPA: A kind of medicinal preparation.
 
@@ -8299,9 +8273,9 @@ NARKYA UDA: A kind of incense.
 
 NARSINHA: See Narasimha.
 
-NARSINHA MEHTA: a celebrated saint of Gujar�t.
+NARSINHA MEHTA: a celebrated saint of Gujarát.
 
-N�TAK: A drama.
+NÁTAK: A drama.
 
 NATHU: Tied.
 
@@ -8309,28 +8283,28 @@ NAVACHANDI: Name of a sacrifice.
 
 NAVAGRAHA: The nine planets.
 
-NAVAGRAHASH�NTI: A ceremony in propitiation of the nine planets.
+NAVAGRAHASHÁNTI: A ceremony in propitiation of the nine planets.
 
-NAVAK�D�N: Gift of a ship.
+NAVAKÁDÁN: Gift of a ship.
 
-NAVAL�-DEVI: Name of a goddess.
+NAVALÁ-DEVI: Name of a goddess.
 
 NAVAMUTHIUM: A preparation of nine handfuls of wheat.
 
-NAVAR�TRA: The first nine days of the month of Ashvin held sacred
+NAVARÁTRA: The first nine days of the month of Ashvin held sacred
 to Durga.
 
 NAVATERI: A game of nine and thirteen.
 
-NEHADO: A hamlet of Bharv�ds or shepherds.
+NEHADO: A hamlet of Bharváds or shepherds.
 
 NIAR: A kind of rice grown without ploughing.
 
-NILOTSARGA: A kind of Shr�ddha.
+NILOTSARGA: A kind of Shráddha.
 
-NILOTSAVA: See Nilparv�n.
+NILOTSAVA: See Nilparván.
 
-NILPARV�N: A ceremony in propitiation of the spirits of deceased
+NILPARVÁN: A ceremony in propitiation of the spirits of deceased
 ancestors.
 
 NIRGUDI: A kind of plant.
@@ -8341,7 +8315,7 @@ NOL VEL: A kind of creeper.
 
 NRISINHA MANTRA: An incantation in honour of Nrisinha.
 
-NY�SA: Gesture.
+NYÁSA: Gesture.
 
 
 
@@ -8353,15 +8327,15 @@ OKARINU: Vomitting; a kind of sheep disease.
 
 OLO: A species of birds.
 
-OMK�R MANDH�TA: Name of a god.
+OMKÁR MANDHÁTA: Name of a god.
 
 
 
 P.
 
-P�DO: A he-buffalo.
+PÁDO: A he-buffalo.
 
-P�DUKA: Impressions of feet on stones.
+PÁDUKA: Impressions of feet on stones.
 
 PADVAL: Snake-gourd.
 
@@ -8375,47 +8349,47 @@ PALEJATRA: A ceremony performed at the sowing season.
 
 PALE MARAD: An order of ghosts.
 
-P�LIO: A pillar. A tomb erected on the grave of a person who dies on
+PÁLIO: A pillar. A tomb erected on the grave of a person who dies on
 a field of battle.
 
 PALUS: See palas.
 
-P�N: A betel leaf.
+PÁN: A betel leaf.
 
 PANCHAK: Grouping of constellations lasting for five days.
 
-PANCH�KSHARI: An exorcist.
+PANCHÁKSHARI: An exorcist.
 
-PANCH�MRITA: A mixture of milk, curds, sugar, ghi and honey.
+PANCHÁMRITA: A mixture of milk, curds, sugar, ghi and honey.
 
 PANCHARATNA: Five kinds of precious things, viz., gold, silver,
 copper, coral and pearls.
 
-PANCH�YATAN: The five deities, Shiva, Vishnu, Surya, Ganpati and Devi.
+PANCHÁYATAN: The five deities, Shiva, Vishnu, Surya, Ganpati and Devi.
 
-PANCH-DEVA: See Panch�yatan.
+PANCH-DEVA: See Pancháyatan.
 
 PANCHGAVYA: A mixture of the five products of the cow.
 
-PANCHOPACH�R: The presenting in oblation to an idol of five articles.
+PANCHOPACHÁR: The presenting in oblation to an idol of five articles.
 
-P�NDAVA: A term applied to the five sons of Pandu.
+PÁNDAVA: A term applied to the five sons of Pandu.
 
 PANDHAR: Name of a goddess.
 
 PANDIT: A scholar.
 
-P�NDHRI: A kind of tree.
+PÁNDHRI: A kind of tree.
 
-P�NGAL�-DEVI: Name of a goddess.
+PÁNGALÁ-DEVI: Name of a goddess.
 
 PANOTI: Certain peculiar conjunctions of planets; name of a goddess.
 
-P�PAD: Wafer biscuits.
+PÁPAD: Wafer biscuits.
 
 PARADI: A disease-scaring basket; a basket.
 
-PARAK�Y�PRAVESH: Entering the body of another.
+PARAKÁYÁPRAVESH: Entering the body of another.
 
 PARASHU: An axe.
 
@@ -8423,54 +8397,54 @@ PARDESHI: A term applied to men from Upper India, usually low caste.
 
 PARJANYA: Rain.
 
-PARJANYA-SH�NTI: A ceremony performed to secure rainfall.
+PARJANYA-SHÁNTI: A ceremony performed to secure rainfall.
 
-PARM�R: A clan of Rajputs.
+PARMÁR: A clan of Rajputs.
 
-P�RO: A kind of stone.
+PÁRO: A kind of stone.
 
-P�RSHAD VAIKUNTHA: Name of a heavenly region.
+PÁRSHAD VAIKUNTHA: Name of a heavenly region.
 
-P�RTHISHWAR: Lord of the earth; a god.
+PÁRTHISHWAR: Lord of the earth; a god.
 
-P�RVATI: The consort of Shiva.
+PÁRVATI: The consort of Shiva.
 
 PARWANI: A festival.
 
 PASHUCHAR: An order of ghosts moving among beasts.
 
-PASHUPAT�KA: A weapon of Shiva.
+PASHUPATÁKA: A weapon of Shiva.
 
 PASTANA: The being disposed for use--vessels, etc. for idol worship.
 
-P�T: A low wooden stool; marriage with a widow.
+PÁT: A low wooden stool; marriage with a widow.
 
-P�T�L: The nether world.
+PÁTÁL: The nether world.
 
-P�THA: Recitation.
+PÁTHA: Recitation.
 
-P�TIL: A village headman.
+PÁTIL: A village headman.
 
-PATIT-P�VAN: Purifier of the fallen.
+PATIT-PÁVAN: Purifier of the fallen.
 
 PATKA: A head scarf.
 
-P�TLA: A low wooden stool.
+PÁTLA: A low wooden stool.
 
-P�T L�VANE: To marry a widow.
+PÁT LÁVANE: To marry a widow.
 
-PAUR�NIC: As prescribed in the pur�nas.
+PAURÁNIC: As prescribed in the puránas.
 
 PAUSH: The tenth month of the Deccani Hindu and the third month of
-the Gujar�t Hindu calendar year.
+the Gujarát Hindu calendar year.
 
-P�VAIYA: A sect of goddess worshippers.
+PÁVAIYA: A sect of goddess worshippers.
 
-P�VTE: A kind of grain.
+PÁVTE: A kind of grain.
 
 PEDHE: A kind of sweets.
 
-PEDI: A small heap or l�psi.
+PEDI: A small heap or lápsi.
 
 PEESA: An order of ghosts.
 
@@ -8478,12 +8452,12 @@ PENDA: A kind of sweets.
 
 PETTOD: A kind of cattle disease.
 
-PH�LGUN: The twelfth month of the Deccani Hindu and the fifth month
-of the Gujar�t Hindu calendar year.
+PHÁLGUN: The twelfth month of the Deccani Hindu and the fifth month
+of the Gujarát Hindu calendar year.
 
 PHANAS: The jack fruit.
 
-PIDH�N �RATI: The ceremony of substituting night ornaments on an idol
+PIDHÁN ÁRATI: The ceremony of substituting night ornaments on an idol
 for the costly ornaments of the day.
 
 PILUDI: A kind of tree.
@@ -8498,30 +8472,30 @@ PINJAR: Red powder.
 
 PIPAL: A tree, Ficus religiosa.
 
-PIPALESHWAR MAH�DEV: A name of Shiva.
+PIPALESHWAR MAHÁDEV: A name of Shiva.
 
 PIR: A Muhammadan name for a saint.
 
 PIRAS PIPALO: Thespesia populwa.
 
-PISH�CHA: An evil spirit.
+PISHÁCHA: An evil spirit.
 
 PITAR: A spirit of a deceased ancestor.
 
 PITHI: Turmeric powder.
 
-PITP�PDO: Glossocardi Boswellia.
+PITPÁPDO: Glossocardi Boswellia.
 
 PITRA: Manes.
 
 PITRI: An ancestral spirit.
 
-PITRI SHR�DDHA: A Shr�ddha in propitiation of the ancestral spirits.
+PITRI SHRÁDDHA: A Shráddha in propitiation of the ancestral spirits.
 
 PITRRIYA: A deceased ancestor.
 
 PITRU PAKSHA: Manes' fortnight, the dark half of the month of
-Bh�drapad.
+Bhádrapad.
 
 POHOR: A measure of time equal to three hours.
 
@@ -8539,28 +8513,28 @@ POTHIA: An exorcist; the bull of Shiva.
 
 POTHIO: A bull.
 
-PR�CHETAS: A patronymic of Manu.
+PRÁCHETAS: A patronymic of Manu.
 
 PRADAKSHINA: Circumambulation.
 
 PRADOSHA: The thirteenth day of the dark half of a month.
 
-PRALH�D: The son of the demon Hiranyakashipu. He was a great devotee
+PRALHÁD: The son of the demon Hiranyakashipu. He was a great devotee
 of Vishnu.
 
-PRALAMB�SUR: Name of a demon.
+PRALAMBÁSUR: Name of a demon.
 
-PR�NA: Life.
+PRÁNA: Life.
 
-PR�NA-POKA: Death wail.
+PRÁNA-POKA: Death wail.
 
-PRAS�D: Consecrated food.
+PRASÁD: Consecrated food.
 
-PRASTH�NA: See Pastana.
+PRASTHÁNA: See Pastana.
 
-PRAT�B: An order of ghosts.
+PRATÁB: An order of ghosts.
 
-PR�YASCHITTA: Penance.
+PRÁYASCHITTA: Penance.
 
 PRAYOGA: Performance; experiment.
 
@@ -8570,7 +8544,7 @@ PUDINA: Mentha Sativa.
 
 PUJA: Worship.
 
-PUJ�RI: A worshipper.
+PUJÁRI: A worshipper.
 
 PUJYA: Deserving to be worshipped.
 
@@ -8588,18 +8562,18 @@ PUNJI: Refuse.
 
 PUNJO: Refuse.
 
-PUNY�HA WACHAN: A particular ceremony performed on festive occasions.
+PUNYÁHA WACHAN: A particular ceremony performed on festive occasions.
 
-PUNYA STH�NA: A holy place.
+PUNYA STHÁNA: A holy place.
 
-PUNYA TITHI: The death anniversary of a Sany�si or saint.
+PUNYA TITHI: The death anniversary of a Sanyási or saint.
 
-PUR�N: The name of a certain class of sacred books ascribed to Vy�sa
+PURÁN: The name of a certain class of sacred books ascribed to Vyása
 and containing the whole body of Hindu mythology.
 
 PURBHAYA: A term applied to persons from Upper India.
 
-PURN�HUTI: An offering into the fire of a handful of rice, ghi,
+PURNÁHUTI: An offering into the fire of a handful of rice, ghi,
 cocoanuts and some other articles.
 
 PURNIMA: See Paurnima.
@@ -8608,13 +8582,13 @@ PURNA TITHI: A complete day.
 
 PURUSHOTTAM: Intercalary month.
 
-PURV�BH�DRAPADA: Name of a constellation.
+PURVÁBHÁDRAPADA: Name of a constellation.
 
-PURV�-F�LGUNI: Name of a constellation.
+PURVÁ-FÁLGUNI: Name of a constellation.
 
 PURVAJA: An ancestor.
 
-PURV�SH�DHA: Name of a constellation.
+PURVÁSHÁDHA: Name of a constellation.
 
 PUSHKAR: Name of a snake.
 
@@ -8624,104 +8598,104 @@ PUSHYA: Name of a constellation.
 
 R.
 
-RAB�RI: A caste of shepherds.
+RABÁRI: A caste of shepherds.
 
-R�DHA: A man dressed in woman's clothes as a dancer; name of a
+RÁDHA: A man dressed in woman's clothes as a dancer; name of a
 sweetheart of Krishna.
 
 RADIO: Crying.
 
-R�FDA: A kind of jujube tree.
+RÁFDA: A kind of jujube tree.
 
 RAGATIO: An order of ghosts.
 
-R�HU: A demon with the tail of a dragon whose head was severed from his
+RÁHU: A demon with the tail of a dragon whose head was severed from his
 body by Vishnu. The head and tail, retaining their separate existence,
 were transferred to the planetary heavens, and became, the first,
 the eighth planet, and the second (Ketu) the ninth.
 
-RAIN�DEVI: Name of a goddess.
+RAINÁDEVI: Name of a goddess.
 
-R�J�H: A king.
+RÁJÁH: A king.
 
-R�JAYAJNA: A kind of sacrifice.
+RÁJAYAJNA: A kind of sacrifice.
 
-R�JB�I M�TA: Name of a goddess.
+RÁJBÁI MÁTA: Name of a goddess.
 
-R�JBHOG ARATI: The ceremony of offering dainties and cooked food to
+RÁJBHOG ARATI: The ceremony of offering dainties and cooked food to
 the gods.
 
-RAJPUT�NI: Wife of a Rajput; a Rajput woman.
+RAJPUTÁNI: Wife of a Rajput; a Rajput woman.
 
-R�KHADI: A piece of silk thread.
+RÁKHADI: A piece of silk thread.
 
-RAKHEV�LIO: An order of ghosts.
+RAKHEVÁLIO: An order of ghosts.
 
-R�KSHASA: A demon.
+RÁKSHASA: A demon.
 
-R�LA: Panic seed.
+RÁLA: Panic seed.
 
-R�LE: Panic seed.
+RÁLE: Panic seed.
 
-RAMALASH�STRA: The science of divining by means of figures or lines
+RAMALASHÁSTRA: The science of divining by means of figures or lines
 and dice.
 
-R�MANAVAMI: The ninth day of the bright half of Chaitra celebrated
-as the birth day of R�ma.
+RÁMANAVAMI: The ninth day of the bright half of Chaitra celebrated
+as the birth day of Ráma.
 
-R�M�NUJA: Name of a great saint and philosopher who founded a sect
+RÁMÁNUJA: Name of a great saint and philosopher who founded a sect
 of Vaishnavism.
 
-R�M�YANA: An epic poem by V�lmiki describing the exploits and
-adventures of R�ma.
+RÁMÁYANA: An epic poem by Válmiki describing the exploits and
+adventures of Ráma.
 
-R�MCHANDRA: A name of R�ma.
+RÁMCHANDRA: A name of Ráma.
 
-R�MESHWAR: A name of Shiva.
+RÁMESHWAR: A name of Shiva.
 
-R�MN�TH: Name of a deity.
+RÁMNÁTH: Name of a deity.
 
-R�NDAL: Name of a goddess who presides over child-birth.
+RÁNDAL: Name of a goddess who presides over child-birth.
 
-R�NDHAN CHHETHA: The cooking sixth, the sixth day of the dark half
-of Shr�wan.
+RÁNDHAN CHHETHA: The cooking sixth, the sixth day of the dark half
+of Shráwan.
 
-RANGPANCHAMI: The fifth day of the dark half of Ph�lgun on which
+RANGPANCHAMI: The fifth day of the dark half of Phálgun on which
 coloured water is thrown.
 
-R�NJANI: A kind of tree.
+RÁNJANI: A kind of tree.
 
 RANNA DEVI: Name of a goddess who presides over child-birth.
 
-R�NO: A Lord.
+RÁNO: A Lord.
 
-R�SHI: Signs of the Zodiac.
+RÁSHI: Signs of the Zodiac.
 
-RATANVO P�RO: A kind of stone.
+RATANVO PÁRO: A kind of stone.
 
 RATANWA: A kind of skin disease.
 
 RATH: A charriot.
 
-RATHA SAPTAMI: The seventh day of the bright half of M�gh.
+RATHA SAPTAMI: The seventh day of the bright half of Mágh.
 
 RATNA: A jewel.
 
-RATNESHWAR MAH�DEVA: A name of Shiva.
+RATNESHWAR MAHÁDEVA: A name of Shiva.
 
-R�UL: A caste of Hindus or an individual of it.
+RÁUL: A caste of Hindus or an individual of it.
 
-R�VAL: See R�ul.
+RÁVAL: See Rául.
 
-RAVALN�TH: Name of a spirit; name of a village deity.
+RAVALNÁTH: Name of a spirit; name of a village deity.
 
-R�VAN: Name of the demon king of Lanka or Ceylon.
+RÁVAN: Name of the demon king of Lanka or Ceylon.
 
 RAVI: The sun.
 
-RAWALN�TH: See Ravaln�th.
+RAWALNÁTH: See Ravalnáth.
 
-R�YAN: A tree, Mimusops hexandra.
+RÁYAN: A tree, Mimusops hexandra.
 
 REKHA: A line.
 
@@ -8733,7 +8707,7 @@ REWADI: A preparation of sesamum and sugar.
 
 RIKTA: Unfruitful, inauspicious.
 
-RISHI PUNCHAMI: The fifth day of the bright half of Bh�drapad.
+RISHI PUNCHAMI: The fifth day of the bright half of Bhádrapad.
 
 RITU: A season.
 
@@ -8747,14 +8721,14 @@ ROTAL: Womanish.
 
 RUDRA: An order of semi-divine beings.
 
-RUDR�BHISHEKA: The ceremony of pouring water in a constant stream
+RUDRÁBHISHEKA: The ceremony of pouring water in a constant stream
 over the image of Shiva for eleven consecutive days and nights.
 
-RUDR�KSHA: A tree sacred to Shiva. Eleocarpus ganitrus.
+RUDRÁKSHA: A tree sacred to Shiva. Eleocarpus ganitrus.
 
-RUDR�KSHA M�LA: A rosary of 108 beads of the rudr�ksha wood.
+RUDRÁKSHA MÁLA: A rosary of 108 beads of the rudráksha wood.
 
-RUDRAY�G: A sacrifice in honour of the god Shiva.
+RUDRAYÁG: A sacrifice in honour of the god Shiva.
 
 RUI: A tree, calotropis gigantea.
 
@@ -8762,7 +8736,7 @@ RUPO: Handsome.
 
 RUTU: Name of a sage.
 
-RUTUSH�NTI: The marriage consummation ceremony.
+RUTUSHÁNTI: The marriage consummation ceremony.
 
 
 
@@ -8770,21 +8744,21 @@ S.
 
 SABHA: A meeting.
 
-S�D�S�TI PANOTI: A panoti extending over seven years and a half.
+SÁDÁSÁTI PANOTI: A panoti extending over seven years and a half.
 
-S�DHAN: Accomplishment.
+SÁDHAN: Accomplishment.
 
-S�DHU: A saint.
+SÁDHU: A saint.
 
-SAGAR: A king of the Solar race, an ancestor of R�ma.
+SAGAR: A king of the Solar race, an ancestor of Ráma.
 
-SAH�N: A levigating slab.
+SAHÁN: A levigating slab.
 
-SAHASRABHOJAN: Feeding a thousand Br�hmans.
+SAHASRABHOJAN: Feeding a thousand Bráhmans.
 
-SAIT�N: An order of ghosts.
+SAITÁN: An order of ghosts.
 
-SAIYED: A name for Musalm�ns directly descended from the Prophet.
+SAIYED: A name for Musalmáns directly descended from the Prophet.
 
 SAKHARADO: A kind of disease.
 
@@ -8792,33 +8766,33 @@ SAKHOTIA: Name of a tree.
 
 SAKINI: An order of ghosts.
 
-S�KSHI: Witness.
+SÁKSHI: Witness.
 
-SAL�M: The word used in salutation by and to Muhammadans and other
+SALÁM: The word used in salutation by and to Muhammadans and other
 people not Hindu.
 
 SALBAYA: Name of a deity.
 
-SAM�CHARI: The death anniversary.
+SAMÁCHARI: The death anniversary.
 
-SAM�DH: The edifice which is erected over the burial-place of a
-Sany�si or saint; deep and devout meditation.
+SAMÁDH: The edifice which is erected over the burial-place of a
+Sanyási or saint; deep and devout meditation.
 
-SAM�DHI: See Sam�dh.
+SAMÁDHI: See Samádh.
 
 SAMAI: A brass lamp.
 
-S�M�NYA PUJA: Ordinary worship.
+SÁMÁNYA PUJA: Ordinary worship.
 
-SAMBANDHA: Spirit of a Br�hman who dies without an heir and whose
+SAMBANDHA: Spirit of a Bráhman who dies without an heir and whose
 funeral rites have not been performed.
 
-S�MELU: A log of wood.
+SÁMELU: A log of wood.
 
-S�MISHYA: Entering the divine order.
+SÁMISHYA: Entering the divine order.
 
-SAMPAT SHANIW�R: Wealth-giving Shaniw�r, a Saturday in the month
-of Shr�van.
+SAMPAT SHANIWÁR: Wealth-giving Shaniwár, a Saturday in the month
+of Shrávan.
 
 SAMUDRA: The sea.
 
@@ -8829,39 +8803,39 @@ that is sixty years.
 
 SAMVATSARI: Death anniversary.
 
-S�MVATSARIK SHR�DDHA: The yearly Shr�ddha.
+SÁMVATSARIK SHRÁDDHA: The yearly Shráddha.
 
 SANATKUMAR: One of the four sons of Brahma.
 
 SANCHAL: A kind of salt.
 
-SANDHYA: The morning, noon or evening prayers of a Br�hman.
+SANDHYA: The morning, noon or evening prayers of a Bráhman.
 
-SANDHYA �RATI: Offerings of Milk, sugar and cakes to the gods in
+SANDHYA ÁRATI: Offerings of Milk, sugar and cakes to the gods in
 the evening.
 
-SANIP�T: Delirium.
+SANIPÁT: Delirium.
 
-S�NKAL: A chain.
+SÁNKAL: A chain.
 
 SANKAR: A stone.
 
 SANKASTI CHATURTHI: The fourth lunar day of every dark fortnight.
 
-SANKR�NT: Transit or passage of the sun or a planet from one sign of
+SANKRÁNT: Transit or passage of the sun or a planet from one sign of
 the zodiac into another.
 
-SANKR�NTI: See Sankr�nt.
+SANKRÁNTI: See Sankránt.
 
-SANY�SI: The Br�hman of the fourth order, the religious mendicant.
+SANYÁSI: The Bráhman of the fourth order, the religious mendicant.
 
 SAPINDI: The offering of a ball of rice, etc., to the spirit of a
 deceased relative, commonly on the twelfth day after his decease.
 
-SAPT�HA: A perusal or reading through of a pur�n or other sacred book
+SAPTÁHA: A perusal or reading through of a purán or other sacred book
 in seven consecutive days.
 
-SAPT�HA-P�R�YAN: See Sapt�ha.
+SAPTÁHA-PÁRÁYAN: See Saptáha.
 
 SAPTA-RISHI: Ursa Major (the seven stars of which are supposed to
 be the seven great saints Marichi, Atri, Angiras, Pulastya. Pulaha,
@@ -8869,59 +8843,59 @@ Kratu and Vasishtha.)
 
 SAPTA SANI: Name of an incarnation.
 
-S�RANGDHA: A kind of fruit.
+SÁRANGDHA: A kind of fruit.
 
 SARASVATI: The goddess of learning.
 
-S�RI: A robe.
+SÁRI: A robe.
 
-SARPA B�NDHANE: A process by which a snake can be prevented from
+SARPA BÁNDHANE: A process by which a snake can be prevented from
 entering or leaving a particular area.
 
-SARVAS�KSHI: The observer of all things.
+SARVASÁKSHI: The observer of all things.
 
-SAT�P: A kind of tree.
+SATÁP: A kind of tree.
 
 SATARSINGO: Name of a goblin.
 
-S�TEM: The seventh day of the bright or dark half of a month.
+SÁTEM: The seventh day of the bright or dark half of a month.
 
-S�TERI: Name of a goddess.
+SÁTERI: Name of a goddess.
 
-S�THARA: The place in the house where a corpse is placed.
+SÁTHARA: The place in the house where a corpse is placed.
 
 SATHIA: An auspicious figure drawn on the floor.
 
 SATSANG: Contract with the righteous.
 
-SATV�I: Name of a goddess; the ghost of a woman.
+SATVÁI: Name of a goddess; the ghost of a woman.
 
-SATYA N�R�YAN: Name of a deity; a vow of that name.
+SATYA NÁRÁYAN: Name of a deity; a vow of that name.
 
-SATYAW�N: Name of a mythological king.
+SATYAWÁN: Name of a mythological king.
 
-SAUD�MINI: The lightning.
+SAUDÁMINI: The lightning.
 
 SAUNDAD: The Shami tree, Prosopis spicigera.
 
-S�VAJ: A wild animal.
+SÁVAJ: A wild animal.
 
-SAVAP�TI: Weighing about six pounds and a quarter.
+SAVAPÁTI: Weighing about six pounds and a quarter.
 
 SAVITA: The sun.
 
-S�VITRI: A mythological woman celebrated for her devotion to her
+SÁVITRI: A mythological woman celebrated for her devotion to her
 husband.
 
 SAWANEKARIN: Name of a goddess.
 
-S�WAR: A kind of tree.
+SÁWAR: A kind of tree.
 
-S�WK�R: A money-lender.
+SÁWKÁR: A money-lender.
 
-S�VO: Sewed.
+SÁVO: Sewed.
 
-S�YUJJA: Merging into the divine form.
+SÁYUJJA: Merging into the divine form.
 
 SER: A measure of weight.
 
@@ -8933,59 +8907,59 @@ SEVAK: A disciple, a follower.
 
 SEVAKA: See Sevak.
 
-SHAD�NADA: Name of a goddess.
+SHADÁNADA: Name of a goddess.
 
 SHAKARIO: Name of a cattle disease.
 
-SH�KINI: An order of ghosts.
+SHÁKINI: An order of ghosts.
 
-SH�KTA M�TA: Name of a goddess.
+SHÁKTA MÁTA: Name of a goddess.
 
 SHAKTI: The energy or active power of a deity personified as his wife;
-as P�rvati of Shiva.
+as Párvati of Shiva.
 
-SHAKTIM�TA: Name of a goddess.
+SHAKTIMÁTA: Name of a goddess.
 
-SHAKTI-PANTHI: A follower of the Shakti or Sh�kta sect that is those
+SHAKTI-PANTHI: A follower of the Shakti or Shákta sect that is those
 who worship a divine energy under its feminine personification.
 
-SHAKTIY�G: A sacrifice in honour of Shakti.
+SHAKTIYÁG: A sacrifice in honour of Shakti.
 
-SH�LIGR�M: A sacred stone supposed to represent Vishnu.
+SHÁLIGRÁM: A sacred stone supposed to represent Vishnu.
 
-SH�LUNKI: A species of singing birds.
+SHÁLUNKI: A species of singing birds.
 
 SHANI: Saturn.
 
-SHANG�R ARATI: The ceremony of taking off the idols night garments
+SHANGÁR ARATI: The ceremony of taking off the idols night garments
 and putting on others for the day.
 
-SHANKAR�CH�RYA: The designation of the celebrated teacher of the
-Ved�nt philosophy.
+SHANKARÁCHÁRYA: The designation of the celebrated teacher of the
+Vedánt philosophy.
 
-SHANK�SUR: Name of a demon.
+SHANKÁSUR: Name of a demon.
 
-SHANKH�SUR: Name of a demon.
+SHANKHÁSUR: Name of a demon.
 
 SHANKHINI: An order of ghosts.
 
-SH�NTANU: A king of the lunar race who married Ganga and Satyavati.
+SHÁNTANU: A king of the lunar race who married Ganga and Satyavati.
 
-SHAR�DIAN: The dark half of the month of Bh�drapad.
+SHARÁDIAN: The dark half of the month of Bhádrapad.
 
-SH�RANG: The bow of Vishnu.
+SHÁRANG: The bow of Vishnu.
 
 SHARAD PUNEMA: The full-moon day of Ashvin.
 
 SHARAD-RITU: The Autumn.
 
-SH�STRA: Scripture.
+SHÁSTRA: Scripture.
 
 SHATACHANDI: An incantation in honour of the goddess.
 
 SHATANJIVA: Live for a hundred years.
 
-SHATAT�RAKA: Name of a constellation.
+SHATATÁRAKA: Name of a constellation.
 
 SHATCHANDI: An incantation in honour of the goddess Chandi.
 
@@ -8993,7 +8967,7 @@ SHES BHARANE: Name of a ceremony.
 
 SHENDUR: Red lead.
 
-SHESH N�G: The snake of one thousand hoods who supports the earth.
+SHESH NÁG: The snake of one thousand hoods who supports the earth.
 
 SHEVARI: A kind of tree.
 
@@ -9006,10 +8980,10 @@ SHIKOTAR: Name of a goddess.
 
 SHILI: Stale.
 
-SHILI S�TEM: The stale seventh, the seventh day of the dark half
-of Shr�van.
+SHILI SÁTEM: The stale seventh, the seventh day of the dark half
+of Shrávan.
 
-SHIR�LSHET: Name of an ancient V�ni or trader who became a king,
+SHIRÁLSHET: Name of an ancient Váni or trader who became a king,
 and reigned three and a half ghatika (a measure of time).
 
 SHISHIR-RITU: The cold season.
@@ -9019,25 +8993,25 @@ the Holi fire.
 
 SHITALA ASHTAKA: A hymn in praise of the goddess Shitala.
 
-SHITAL�I-PUJAN: A holiday observed by women.
+SHITALÁI-PUJAN: A holiday observed by women.
 
-SHITAL�DEVI: The small-pox goddess.
+SHITALÁDEVI: The small-pox goddess.
 
-SHITALA M�TA: See Shital�devi.
+SHITALA MÁTA: See Shitaládevi.
 
-SHITAL-SAPTAMI: See Shili S�tem.
+SHITAL-SAPTAMI: See Shili Sátem.
 
 SHIVA: The third god of the Hindu Trinity.
 
 SHIVALANGI: Name of a plant.
 
-SHIV�-MUTHA: A vow in which handfuls of corn are offered by married
-girls to the god Vishnu on every Monday in the month of Shr�van.
+SHIVÁ-MUTHA: A vow in which handfuls of corn are offered by married
+girls to the god Vishnu on every Monday in the month of Shrávan.
 
-SHIVAR�TRA: The fourteenth day of the dark half of every month sacred
+SHIVARÁTRA: The fourteenth day of the dark half of every month sacred
 for the worship of Shiva.
 
-SHIVAR�TRI: See Shivar�tra.
+SHIVARÁTRI: See Shivarátra.
 
 SHIWANI: A kind of tree.
 
@@ -9046,28 +9020,28 @@ a goat or fowl.
 
 SHLOKA: A stanza, a verse.
 
-SHODASHOPACH�R: The sixteen ways of doing homage.
+SHODASHOPACHÁR: The sixteen ways of doing homage.
 
-SHOKA-PAGL�N: Morning foot prints.
+SHOKA-PAGLÁN: Morning foot prints.
 
-SHR�VAD: A kind of shrub.
+SHRÁVAD: A kind of shrub.
 
-SHR�VAK: A term applied to the members of the Jain religion.
+SHRÁVAK: A term applied to the members of the Jain religion.
 
-SHR�VAN: The fifth month of the Deccani and the tenth month of the
-Gujar�t Hindu calendar year.
+SHRÁVAN: The fifth month of the Deccani and the tenth month of the
+Gujarát Hindu calendar year.
 
-SHR�VANI: The ceremony of renewing the sacred thread.
+SHRÁVANI: The ceremony of renewing the sacred thread.
 
 SHRAWANA: Name of a constellation.
 
 SHRI DUTTA: Name of a deity.
 
-SHRING�R �RATI: See Shang�r �rati.
+SHRINGÁR ÁRATI: See Shangár árati.
 
 SHRINGHI: Name of a sage.
 
-SHRI SATYA N�R�YAN: Name of a deity.
+SHRI SATYA NÁRÁYAN: Name of a deity.
 
 SHUDDHA: Pure; the bright half of a month.
 
@@ -9084,7 +9058,7 @@ SIDDHA PURUSHA: A magician.
 SIDDHI: Accomplishment; the acquisition of supernatural powers;
 name of a wife of Ganpati.
 
-SIDDHI KARAN: Name of a book in which Dharmar�ja keeps an account of
+SIDDHI KARAN: Name of a book in which Dharmarája keeps an account of
 the good and bad actions of men.
 
 SIDHA: Uncooked articles of food.
@@ -9099,35 +9073,35 @@ SIKOTARU: See Sikoturu.
 
 SIKOTURU: Ghost of a woman dying with certain desires unfulfilled.
 
-SIM�NT: The first pregnancy ceremony.
+SIMÁNT: The first pregnancy ceremony.
 
-SINDH�V�R: Name of a goddess.
+SINDHÁVÁR: Name of a goddess.
 
 SINDUR: Red lead.
 
 SINHA: A lion; Leo.
 
-SINHIKA: The mother of R�hu.
+SINHIKA: The mother of Ráhu.
 
-SITA: The consort of R�ma.
+SITA: The consort of Ráma.
 
-SIWA B�NDHANE: Binding the boundary-name of a ceremony.
+SIWA BÁNDHANE: Binding the boundary-name of a ceremony.
 
 SIWO: Sewn.
 
-SM�RTA AGNI: The fire which is kept constantly burning and worshipped
-during the Ch�turm�s.
+SMÁRTA AGNI: The fire which is kept constantly burning and worshipped
+during the Cháturmás.
 
 SOD-MUNJ: The ceremony of loosening the munja (string) from the loins
-of a Br�hman.
+of a Bráhman.
 
 SOLANKI: Name of a clan of Rajputs.
 
-SOLA SOMV�R-VRATA: A vow observed on sixteen successive Mondays.
+SOLA SOMVÁR-VRATA: A vow observed on sixteen successive Mondays.
 
 SOMAPA: Name of a water nymph.
 
-SOMAVATI-AM�V�SYA: The fifteenth day of the dark half of a month
+SOMAVATI-AMÁVÁSYA: The fifteenth day of the dark half of a month
 falling on Monday.
 
 SOMAGA: Name of a religious ceremony.
@@ -9144,13 +9118,13 @@ SPHATIKA MANI: A crystal stone.
 
 STAMBHAN: A branch of black magic.
 
-STH�NA: Locality.
+STHÁNA: Locality.
 
-STH�NA-DEVA: A local deity.
+STHÁNA-DEVA: A local deity.
 
-STH�NADEVATA: See Sth�na-deva.
+STHÁNADEVATA: See Sthána-deva.
 
-STH�PAN: Installation.
+STHÁPAN: Installation.
 
 SUD: The bright half of a month.
 
@@ -9160,17 +9134,17 @@ SUDARSHAN CHAKRA: The discus of Vishnu.
 
 SUDHA: Nectar.
 
-SUDH�KAR: The moon.
+SUDHÁKAR: The moon.
 
 SUDYAMAN: Name of a mythological king.
 
 SUGAD: A little earthen vessel.
 
-SUK�L: A plentiful harvest.
+SUKÁL: A plentiful harvest.
 
 SULIO: An order of ghosts.
 
-SULEIM�NI P�RO: A kind of stone.
+SULEIMÁNI PÁRO: A kind of stone.
 
 SUMARIA GANESH: A name of Ganpati.
 
@@ -9178,7 +9152,7 @@ SUNA: Unoccupied.
 
 SUNAKU: A kind of cattle disease.
 
-SUNK�I: Name of a goddess.
+SUNKÁI: Name of a goddess.
 
 SUNTH: Dry ginger.
 
@@ -9207,7 +9181,7 @@ SURYA-VRAT: A vow in honour of the Sun.
 
 SUTAKI: One ceremonially impure on account of the death of a relative.
 
-SUT�R: A caste of carpenters or an individual of it.
+SUTÁR: A caste of carpenters or an individual of it.
 
 SUTI: An order of ghosts.
 
@@ -9217,13 +9191,13 @@ SUVA: An ingredient used in preparing spices.
 
 SUWARN: Gold.
 
-SUW�SINI: An unwidowed woman.
+SUWÁSINI: An unwidowed woman.
 
-SW�MI: A lord, a term applied to saints.
+SWÁMI: A lord, a term applied to saints.
 
-SW�MI MAH�R�J: An epithet of Datt�traya or Shri Dutta.
+SWÁMI MAHÁRÁJ: An epithet of Dattátraya or Shri Dutta.
 
-SW�MIN�R�YAN: A sect of Hindus.
+SWÁMINÁRÁYAN: A sect of Hindus.
 
 SWAPNA: A dream.
 
@@ -9231,7 +9205,7 @@ SWARGA: Heaven.
 
 SWASTIKA: A kind of mystical figure.
 
-SW�TI: Name of constellation.
+SWÁTI: Name of constellation.
 
 SWAYAMBHU: Self-existent.
 
@@ -9241,42 +9215,42 @@ SWAYAMVAR: A maiden's choice marriage.
 
 T.
 
-T�DIA: A fruit of the fan-palm.
+TÁDIA: A fruit of the fan-palm.
 
-TADULI: The full moon day of Ash�dh.
+TADULI: The full moon day of Ashádh.
 
 TAKSHAK: Name of a snake.
 
-T�L: A kind of cymbal.
+TÁL: A kind of cymbal.
 
 TALABDIA KOLI: A sub-division of the Koli tribe.
 
-TALKH�MBA: A ghost of an unmarried Shudra.
+TALKHÁMBA: A ghost of an unmarried Shudra.
 
-T�LI: A plate.
+TÁLI: A plate.
 
 TALI BHARANE: A rite performed in honour of the god Khandoba.
 
 TALO BHAGAT: Name of a great saint.
 
-TAM�SHA: A diverting exhibition; a show, play, farce, mock-fight, etc.
+TAMÁSHA: A diverting exhibition; a show, play, farce, mock-fight, etc.
 
-T�MHAN: A flat saucer-like metal plate.
+TÁMHAN: A flat saucer-like metal plate.
 
-TAMJ�I: Name of a goddess.
+TAMJÁI: Name of a goddess.
 
 TANYATUN: Lightning.
 
-TAPAKESHWAR: A name of Mah�dev.
+TAPAKESHWAR: A name of Mahádev.
 
-T�R�-B�RAS: The star twelfth, the twelfth day after the death of
+TÁRÁ-BÁRAS: The star twelfth, the twelfth day after the death of
 a person.
 
-TARIA T�V: Periodical fever.
+TARIA TÁV: Periodical fever.
 
 TARPAN: An offering of water.
 
-T�V: A sheet of paper.
+TÁV: A sheet of paper.
 
 TAVA: A cake fried in oil in a pan.
 
@@ -9284,13 +9258,13 @@ TAVO: Flat unleavened loaves.
 
 TAXAMI: The ghost of a woman dying in child-bed or menses.
 
-TH�KORJI: A name for the Deity.
+THÁKORJI: A name for the Deity.
 
-TH�L: A dish.
+THÁL: A dish.
 
-TH�NA: A station.
+THÁNA: A station.
 
-TH�NAK: Locality.
+THÁNAK: Locality.
 
 THOR: A tree. Euphoria nerifolia.
 
@@ -9303,7 +9277,7 @@ the forehead.
 
 TILAD: A singing sparrow.
 
-TINDOT�N: A kind of creeper.
+TINDOTÁN: A kind of creeper.
 
 TIRTHA: Water used in bathing an idol; a holy place.
 
@@ -9315,15 +9289,15 @@ TOSHI: A class of chudels.
 
 TRAVENI: A confluence of three rivers.
 
-TRET�YUGA: The second yuga or age according to the Hindu scriptures.
+TRETÁYUGA: The second yuga or age according to the Hindu scriptures.
 
 TRIJ: The third day of the bright or dark half of a month.
 
-TRIPINDI: A kind of Shr�ddha.
+TRIPINDI: A kind of Shráddha.
 
-TRIPUR�SUR: Name of a demon.
+TRIPURÁSUR: Name of a demon.
 
-TRIPURI-PAURNIMA: The full moon-day of K�rtik.
+TRIPURI-PAURNIMA: The full moon-day of Kártik.
 
 TRISHANKU: Name of a king of the Solar race.
 
@@ -9337,7 +9311,7 @@ TULSI-VRAT: A vow in honour of the Tulsi or sweet basil plant.
 
 TULSI: The sweet basil.
 
-TUNGJ�I: Name of a goddess.
+TUNGJÁI: Name of a goddess.
 
 TURABAT: A tomb.
 
@@ -9347,13 +9321,13 @@ U.
 
 UBHI: Standing; an order of ghosts.
 
-UCH�TAN: A branch of black magic.
+UCHÁTAN: A branch of black magic.
 
-UCHCH�TAN: See Uch�tan.
+UCHCHÁTAN: See Uchátan.
 
 UDA: A species of water spirits.
 
-UDAK SH�NTI: Propitiation by water.
+UDAK SHÁNTI: Propitiation by water.
 
 UJANI: A ceremony in propitiation of the village gods.
 
@@ -9363,14 +9337,14 @@ UKARDI: Earth with which the marriage altar is built.
 
 UKO: A dung-hill.
 
-UMA MAHESH: The god Mah�dev and his wife P�rvati; name of a vow in
+UMA MAHESH: The god Mahádev and his wife Párvati; name of a vow in
 honour of them.
 
 UMBAR: The Indian fig tree.
 
-UMPI: Name of a N�g girl.
+UMPI: Name of a Nág girl.
 
-UN�I M�TA: Name of a goddess.
+UNÁI MÁTA: Name of a goddess.
 
 UNDAR: A mouse.
 
@@ -9378,62 +9352,62 @@ UNT: A camel.
 
 UPADEVA: A demi-god.
 
-UP�KARMA: The ceremony of renewing the sacred thread.
+UPÁKARMA: The ceremony of renewing the sacred thread.
 
 URAS: A fair held in honour of a Mahomedan saint.
 
-UT�R: A sacrificial offering.
+UTÁR: A sacrificial offering.
 
-UTT�NAP�D: Name of a mythological king.
+UTTÁNAPÁD: Name of a mythological king.
 
-UTTAR�-BH�DRAPADA: Name of a constellation.
+UTTARÁ-BHÁDRAPADA: Name of a constellation.
 
-UTTAR�-F�LGUNI: Name of a constellation.
+UTTARÁ-FÁLGUNI: Name of a constellation.
 
-UTTAR�SH�DHA: Name of a constellation.
+UTTARÁSHÁDHA: Name of a constellation.
 
 
 
 V.
 
-V�CCHADO: The spirit supposed to cure hydrophobia.
+VÁCCHADO: The spirit supposed to cure hydrophobia.
 
-V�CCHARO: See V�cchado.
+VÁCCHARO: See Vácchado.
 
 VACHO: Even.
 
 VAD: The banyan tree; the dark half of a month.
 
-VAD�N: Fried cakes.
+VADÁN: Fried cakes.
 
-VADH�VO: Odd.
+VADHÁVO: Odd.
 
-VADY�J�I: Name of a goddess.
+VADYÁJÁI: Name of a goddess.
 
-VAG�DNAR: One who beats musical instruments like drums.
+VAGÁDNAR: One who beats musical instruments like drums.
 
 VAGGAYA: Name of a deity.
 
-V�GH: A tiger.
+VÁGH: A tiger.
 
-V�GH�MBARI: Name of a goddess.
+VÁGHÁMBARI: Name of a goddess.
 
-V�GHARAN: A woman of the V�ghri caste.
+VÁGHARAN: A woman of the Vághri caste.
 
-V�GHESHWARI M�TA: Name of a goddess.
+VÁGHESHWARI MÁTA: Name of a goddess.
 
-V�GHRI: A caste of Hindus.
+VÁGHRI: A caste of Hindus.
 
-V�GHUR DEVI: Name of a goddess.
+VÁGHUR DEVI: Name of a goddess.
 
-V�GHVIR: The spirit of a person killed by a tiger.
+VÁGHVIR: The spirit of a person killed by a tiger.
 
-V�GHYA: A male child offered to the god Khandoba.
+VÁGHYA: A male child offered to the god Khandoba.
 
-VAIR�GI: A recluse.
+VAIRÁGI: A recluse.
 
-VAISH�KHA: The second month of the Deccani Hindu and the seventh
-month of the Gujar�t Hindu calendar year.
+VAISHÁKHA: The second month of the Deccani Hindu and the seventh
+month of the Gujarát Hindu calendar year.
 
 VAISHNAVA: The sect of Hindus devoted to Vishnu.
 
@@ -9441,15 +9415,15 @@ VAISHVADEV: An oblation of boiled rice into the fire.
 
 VAISHYA: A trader, the third of the four-fold divisions of Manu.
 
-VAIT�L: An order of demi-gods.
+VAITÁL: An order of demi-gods.
 
-VAIT�LIKA: An attendant of the god Shiva.
+VAITÁLIKA: An attendant of the god Shiva.
 
 VAIVASWAT MANU: Name of the seventh Manu now reigning.
 
 VAJRA: Adamant.
 
-VAJR�B�I: Name of a goddess.
+VAJRÁBÁI: Name of a goddess.
 
 VAJRABATTU: A kind of bead.
 
@@ -9465,90 +9439,90 @@ VALAMA VALAMI: A procession of a mock marriage in the Holi festival.
 
 VALAMI: A mock bride in the Holi festival.
 
-V�LAND: A caste of barbers or an individual of it.
+VÁLAND: A caste of barbers or an individual of it.
 
 VALGO SAMACHARI: Death anniversary.
 
-VALLABH�CH�RYA: A great saint and scholar who founded a sect of
+VALLABHÁCHÁRYA: A great saint and scholar who founded a sect of
 Vaishnavism.
 
 VALO: A kind of cattle disease.
 
 VALU: Eccentric.
 
-V�MA-M�RGI: A follower of the V�ma-m�rga that is a mode of worship in
+VÁMA-MÁRGI: A follower of the Váma-márga that is a mode of worship in
 which the idol is worshipped by the left hand, liquor drunk, etc., etc.
 
-V�MAN: A dwarf; name of the fifth incarnation of Vishnu.
+VÁMAN: A dwarf; name of the fifth incarnation of Vishnu.
 
 VANA-SHASTHI: Name of a Holiday.
 
 VANTRI: An order of ghosts.
 
-V�NZI�PANA: Barrenness.
+VÁNZIÁPANA: Barrenness.
 
 VARADANI: Name of a goddess.
 
 VARADHAN: Name of a deity.
 
-VAR�H: A boar.
+VARÁH: A boar.
 
-VAR�HA-SANHITA: Name of a book.
+VARÁHA-SANHITA: Name of a book.
 
-VARSH�-RITU: The rainy season.
+VARSHÁ-RITU: The rainy season.
 
-V�RUL: The white ant-hill.
+VÁRUL: The white ant-hill.
 
-V�SANA: Desire.
+VÁSANA: Desire.
 
-VASANTAPANCHAMI: The fifth day of the bright half of M�gh.
+VASANTAPANCHAMI: The fifth day of the bright half of Mágh.
 
 VASANT-RITU: The spring.
 
-V�SH: An oblation of rice and sweets offered to crows.
+VÁSH: An oblation of rice and sweets offered to crows.
 
 VASHIKARAN: A branch of black magic.
 
 VASHISHTHA: Name of a sage.
 
-V�STU: A religious rite performed on entering a new house.
+VÁSTU: A religious rite performed on entering a new house.
 
-V�STDEVATA: The guardian spirit of dwelling places.
+VÁSTDEVATA: The guardian spirit of dwelling places.
 
-V�STUN: See V�stu.
+VÁSTUN: See Vástu.
 
-V�STUPUJAN: See V�stu.
+VÁSTUPUJAN: See Vástu.
 
 VASU: A bull-calf or bull branded and set at liberty.
 
-VASUB�RAS: The twelfth day of the bright half of Ashvin.
+VASUBÁRAS: The twelfth day of the bright half of Ashvin.
 
 VASUDEVA: Name of the father of Krishna.
 
-VASU-DW�DASI: See Vasub�ras.
+VASU-DWÁDASI: See Vasubáras.
 
-V�SUKI: Name of a snake.
+VÁSUKI: Name of a snake.
 
-V�STU SH�NTI: See V�stu.
+VÁSTU SHÁNTI: See Vástu.
 
-VATA-S�VITRI VRAT: Name of a vow observed by women on the full moon
+VATA-SÁVITRI VRAT: Name of a vow observed by women on the full moon
 day of Jyeshtha.
 
-V�TI: A small metal cup.
+VÁTI: A small metal cup.
 
-V�TKI: See V�ti.
+VÁTKI: See Váti.
 
-V�V: A reservoir of water; a tank.
+VÁV: A reservoir of water; a tank.
 
-V�YALI: Eccentric.
+VÁYALI: Eccentric.
 
-V�YU: Wind; the deity presiding over the wind.
+VÁYU: Wind; the deity presiding over the wind.
 
-V�YUSUTA: A name of M�ruti.
+VÁYUSUTA: A name of Máruti.
 
 VEDA: Name of the scriptures of the Hindus.
 
-VEDATRAYI: The three vedas, Rik, Yajus and S�ma.
+VEDATRAYI: The three vedas, Rik, Yajus and Sáma.
 
 VEDHA: Malign influence.
 
@@ -9560,23 +9534,23 @@ VELAN: A stick.
 
 VELO: A creeper.
 
-VET�L: The lord of ghosts; name of a village deity.
+VETÁL: The lord of ghosts; name of a village deity.
 
 VETRASARPA: A cane stick with an image of a snake at its end.
 
-VID�-SUP�RI: Betel nut and leaves.
+VIDÁ-SUPÁRI: Betel nut and leaves.
 
 VIDYUT: Lightning.
 
-VAJAY�DASHAMI: The tenth day of the bright half of Ashvin.
+VAJAYÁDASHAMI: The tenth day of the bright half of Ashvin.
 
 VIJLI: Lightning.
 
 VIKRAM: Name of a king.
 
-VIM�N: A celestial car.
+VIMÁN: A celestial car.
 
-VIN�YAK-CHATURTHI: The fourth day of the bright half of every month.
+VINÁYAK-CHATURTHI: The fourth day of the bright half of every month.
 
 VINCHI: A female scorpion.
 
@@ -9586,7 +9560,7 @@ VIRA: An order of ghosts; name of a village deity.
 
 VISHA: Poison.
 
-VISH�KHA: Name of a constellation
+VISHÁKHA: Name of a constellation
 
 VISHESHA PUJA: Special worship.
 
@@ -9594,25 +9568,25 @@ VISHI: A cycle of twenty years.
 
 VISHNU: The second god of the Hindu Trinity.
 
-VISHNUSAHASRAN�MA: A book containing the thousand names of Vishnu.
+VISHNUSAHASRANÁMA: A book containing the thousand names of Vishnu.
 
-VISHNUY�GA: A sacrifice in honour of Vishnu.
+VISHNUYÁGA: A sacrifice in honour of Vishnu.
 
 VISHOTAK: Name of a disease.
 
-VISHV�MITRA: Name of a sage.
+VISHVÁMITRA: Name of a sage.
 
 VISHWARUPA: That exists in all forms, an epithet of Vishnu.
 
 VISHWESHWAR: A name of Shiva.
 
-VISW�TI: An order of ghosts.
+VISWÁTI: An order of ghosts.
 
 VITHOBA: Name of a god.
 
 VISUCHIKA: Name of a cholera goddess.
 
-VIV�NCHARA: An order of ghosts.
+VIVÁNCHARA: An order of ghosts.
 
 VRAT: A vow.
 
@@ -9624,11 +9598,11 @@ VRISCHIKA: Scorpion.
 
 VRISHABHA: Taurus.
 
-VRITRAS�R: Name of a demon.
+VRITRASÁR: Name of a demon.
 
 VRUNDA: See Vrinda.
 
-VYATIP�T: The seventeenth of the Astrological Yoga (the twenty-seventh
+VYATIPÁT: The seventeenth of the Astrological Yoga (the twenty-seventh
 part of a circle measured on the plane of the Ecliptic).
 
 
@@ -9637,30 +9611,30 @@ W.
 
 WAD: The banyan tree.
 
-W�DI: An enclosed piece of meadow-field or garden ground.
+WÁDI: An enclosed piece of meadow-field or garden ground.
 
-W�GH-B�RAS: The twelfth day of Ashvin.
+WÁGH-BÁRAS: The twelfth day of Ashvin.
 
-W�GHE: Male children offered to the god Khandoba.
+WÁGHE: Male children offered to the god Khandoba.
 
-W�GHESHWARI: Name of a village goddess.
+WÁGHESHWARI: Name of a village goddess.
 
-W�GHJ�I: Name of a deity.
+WÁGHJÁI: Name of a deity.
 
-W�GHOBA: An order of ghosts.
+WÁGHOBA: An order of ghosts.
 
-W�JRESHWARI: Name of a village goddess.
+WÁJRESHWARI: Name of a village goddess.
 
-W�GHYA: Name of a deity; a male child offered to the god Khandoba.
+WÁGHYA: Name of a deity; a male child offered to the god Khandoba.
 
-W�MAN-DW�DASHI: The twelfth day of the bright half of Bh�drapad.
+WÁMAN-DWÁDASHI: The twelfth day of the bright half of Bhádrapad.
 
-W�NI: A trader; a, general name for all castes of traders i.e., banyas.
+WÁNI: A trader; a, general name for all castes of traders i.e., banyas.
 
-W�NPRASTA: A Br�hman in the third order of his life; a hermit in
+WÁNPRASTA: A Bráhman in the third order of his life; a hermit in
 general.
 
-W�RUL: An ant-hill.
+WÁRUL: An ant-hill.
 
 WATA: The Banyan tree.
 
@@ -9674,11 +9648,11 @@ Y.
 
 YADNA: See Yajna.
 
-YADNOPAVIT: The sacred thread worn by Br�hmans.
+YADNOPAVIT: The sacred thread worn by Bráhmans.
 
 YADNYA: See Yajna.
 
-YAJAM�N: A host; a person performing a sacrifice.
+YAJAMÁN: A host; a person performing a sacrifice.
 
 YAJNA: A sacrifice.
 
@@ -9705,22 +9679,22 @@ YANTRA: A mystical formula or diagram.
 
 YOGA: Religious and abstract meditation.
 
-YOGA M�RGA: The path of meditation.
+YOGA MÁRGA: The path of meditation.
 
-YOGA-SUTRA: Name of a work by P�tanjali containing aphorisms of the
+YOGA-SUTRA: Name of a work by Pátanjali containing aphorisms of the
 science of Yoga.
 
-YOGAV�SHISTHA: Name of a work on philosophy.
+YOGAVÁSHISTHA: Name of a work on philosophy.
 
 YOJAN: A measure of distance equal to eight miles.
 
-YUDHISHTHIR: An epithet of Dharma, the eldest of the P�ndava brothers.
+YUDHISHTHIR: An epithet of Dharma, the eldest of the Pándava brothers.
 
 
 
 Z.
 
-Z�MH�DI: A female spirit guarding the village gates.
+ZÁMHÁDI: A female spirit guarding the village gates.
 
 ZAMPAHADI: An order of ghosts.
 
@@ -9728,12 +9702,12 @@ ZANZARKA: Name of a goddess.
 
 ZANZIRA: A kind of magic incantation.
 
-Z�R: Fever.
+ZÁR: Fever.
 
-ZARM�N ZARV�N: A ceremony in which a woman fetches water for the
+ZARMÁN ZARVÁN: A ceremony in which a woman fetches water for the
 first time after delivery.
 
-ZILAKESHWAR: A name of Mah�deva.
+ZILAKESHWAR: A name of Mahádeva.
 
 ZINI: Small.
 
@@ -9749,29 +9723,29 @@ ZOD: An order of ghosts.
 NOTES
 
 
-[1] School Master, Palshet, Ratn�giri.
+[1] School Master, Palshet, Ratnágiri.
 
-[2] School Master, Adivare, Ratn�giri.
+[2] School Master, Adivare, Ratnágiri.
 
-[3] School Master, Parule, Ratn�giri.
+[3] School Master, Parule, Ratnágiri.
 
-[4] School Master, Makhnele, Ratn�giri.
+[4] School Master, Makhnele, Ratnágiri.
 
-[5] School Master, R�j�pur, Ratn�giri.
+[5] School Master, Rájápur, Ratnágiri.
 
-[6] School Masters, Ag�shi and Arn�la, Th�na.
+[6] School Masters, Agáshi and Arnála, Thána.
 
-[7] School Master, M�l�d, Th�na.
+[7] School Master, Málád, Thána.
 
-[8] School Master, Shah�pur, Th�na.
+[8] School Master, Shahápur, Thána.
 
-[9] School Master, Dasgaum, Kol�ba.
+[9] School Master, Dasgaum, Kolába.
 
-[10] School Master, Chaul, Kol�ba.
+[10] School Master, Chaul, Kolába.
 
-[11] School Master, Akola, Kol�ba.
+[11] School Master, Akola, Kolába.
 
-[12] School Master, Poladpur, Kol�ba.
+[12] School Master, Poladpur, Kolába.
 
 [13] These twelve names are:--1 Mitra, 2 Ravi, 3 Surya, 4 Bhanu,
 5 Khaga, 6 Pushne, 7 Hiranyagarbha, 8 Marichi, 9 Aditya, 10 Savita,
@@ -9787,1627 +9761,1627 @@ NOTES
 
 [18] School Master, Vasind.
 
-[19] School Master, M�l�d.
+[19] School Master, Málád.
 
 [20] 33,000,0000 demons are said to be born every day to impede the
 journey of the Sun.
 
-[21] School Master, M�l�d.
+[21] School Master, Málád.
 
-[22] School Masters, Ag�shi and Arn�la.
+[22] School Masters, Agáshi and Arnála.
 
 [23] School Master, Padaghe.
 
-[24] School Master, Chaul, Kol�ba.
+[24] School Master, Chaul, Kolába.
 
-[25] The churning handle or rod is called in Mar�thi Ravi, which is
+[25] The churning handle or rod is called in Maráthi Ravi, which is
 one of the names of the Sun.
 
-[26] School Master, Nevare, Ratn�giri.
+[26] School Master, Nevare, Ratnágiri.
 
-[27] School Master, Mithb�v, Ratn�giri.
+[27] School Master, Mithbáv, Ratnágiri.
 
-[28] School Master, Makhanele, Ratn�giri.
+[28] School Master, Makhanele, Ratnágiri.
 
-[29] School Master, Pendhur, M�lvan, Ratn�giri.
+[29] School Master, Pendhur, Málvan, Ratnágiri.
 
-[30] School Masters, Ag�shi and Arn�la.
+[30] School Masters, Agáshi and Arnála.
 
-[31] School Masters, Chauk, Karjat, Kol�ba.
+[31] School Masters, Chauk, Karjat, Kolába.
 
-[32] School Masters, Chauk, Karjat, Kol�ba.
+[32] School Masters, Chauk, Karjat, Kolába.
 
-[33] R�o S�heb Shelke.
+[33] Ráo Sáheb Shelke.
 
-[34] School Master, Malgund, Ratn�giri.
+[34] School Master, Malgund, Ratnágiri.
 
-[35] School Master, Phonde, Ratn�giri.
+[35] School Master, Phonde, Ratnágiri.
 
-[36] R�o S�hib Shelke.
+[36] Ráo Sáhib Shelke.
 
-[37] In the Konkan the Nav�nna Purnima or full moon day of new food
+[37] In the Konkan the Navánna Purnima or full moon day of new food
 is observed in the month of Ashvina. This is, no doubt, due to the
 difference in the season of the harvest.
 
-[38] R�o S�heb Shelke.
+[38] Ráo Sáheb Shelke.
 
-[39] School Master, Ibr�mpur.
+[39] School Master, Ibrámpur.
 
-[40] School Master, Gaumkhadi, R�j�pur.
+[40] School Master, Gaumkhadi, Rájápur.
 
-[41] School Master, Adivare, R�j�pur.
+[41] School Master, Adivare, Rájápur.
 
-[42] School Master, D�bhol, Ratn�giri.
+[42] School Master, Dábhol, Ratnágiri.
 
-[43] School Master, Ratn�giri.
+[43] School Master, Ratnágiri.
 
-[44] School Master, Ubh�d�nda, Vengurla.
+[44] School Master, Ubhádánda, Vengurla.
 
-[45] School Master, Ratn�giri.
+[45] School Master, Ratnágiri.
 
-[46] School Master, Murb�d.
+[46] School Master, Murbád.
 
-[47] School Master, V�sind, S�h�pur.
+[47] School Master, Vásind, Sáhápur.
 
-[48] School Master, W�da.
+[48] School Master, Wáda.
 
-[49] School Master, Edwan, M�him.
+[49] School Master, Edwan, Máhim.
 
-[50] School Master, Kaly�n, No. 1 and School Master, Padaghe, Bhiwandi.
+[50] School Master, Kalyán, No. 1 and School Master, Padaghe, Bhiwandi.
 
-[51] School Master, Chidhran, Kol�ba.
+[51] School Master, Chidhran, Kolába.
 
-[52] School Master, Pol�dpur.
+[52] School Master, Poládpur.
 
-[53] School Master, Chauk, Kol�ba.
+[53] School Master, Chauk, Kolába.
 
-[54] School Master, Anjur, Th�na.
+[54] School Master, Anjur, Thána.
 
-[55] School Master, Chauk, Kol�ba.
+[55] School Master, Chauk, Kolába.
 
-[56] School Master, Pol�dpur.
+[56] School Master, Poládpur.
 
-[57] School Master, Pol�dpur, Kol�ba.
+[57] School Master, Poládpur, Kolába.
 
-[58] School Master, Basani, Ratn�giri.
+[58] School Master, Basani, Ratnágiri.
 
-[59] School Master, Basani, Ratn�giri.
+[59] School Master, Basani, Ratnágiri.
 
-[60] School Master, Pendur, M�lvan, Ratn�giri.
+[60] School Master, Pendur, Málvan, Ratnágiri.
 
-[61] School Master, Basani, Ratn�giri.
+[61] School Master, Basani, Ratnágiri.
 
-[62] School Master, Basani, Ratn�giri.
+[62] School Master, Basani, Ratnágiri.
 
-[63] School Master, Malgund, Ratn�giri.
+[63] School Master, Malgund, Ratnágiri.
 
-[64] School Master, Ubh�d�nda, Vengurla.
+[64] School Master, Ubhádánda, Vengurla.
 
-[65] School Master, Basani, Ratn�giri.
+[65] School Master, Basani, Ratnágiri.
 
-[66] School Master, Basani, Ratn�giri.
+[66] School Master, Basani, Ratnágiri.
 
-[67] School Master, Basani, Ratn�giri.
+[67] School Master, Basani, Ratnágiri.
 
-[68] School Master, Basani, Ratn�giri.
+[68] School Master, Basani, Ratnágiri.
 
-[69] School Master, Basani, Ratn�giri.
+[69] School Master, Basani, Ratnágiri.
 
-[70] School Master, Basani, Ratn�giri.
+[70] School Master, Basani, Ratnágiri.
 
-[71] School Master, Basani, Ratn�giri.
+[71] School Master, Basani, Ratnágiri.
 
-[72] School Master, M�lgund, Ratn�giri.
+[72] School Master, Málgund, Ratnágiri.
 
-[73] School Master, Basani, Ratn�giri.
+[73] School Master, Basani, Ratnágiri.
 
-[74] School Master, Basani, Ratn�giri.
+[74] School Master, Basani, Ratnágiri.
 
-[75] School Master, Basani, Ratn�giri.
+[75] School Master, Basani, Ratnágiri.
 
-[76] School Master, Basani, Ratn�giri.
+[76] School Master, Basani, Ratnágiri.
 
-[77] School Master, Basani, Ratn�giri.
+[77] School Master, Basani, Ratnágiri.
 
-[78] School Master, B�ndivade, Budruk, Ratn�giri.
+[78] School Master, Bándivade, Budruk, Ratnágiri.
 
-[79] School Master, Pendur, Ratn�giri.
+[79] School Master, Pendur, Ratnágiri.
 
-[80] School Master, Anjarle, Ratn�giri.
+[80] School Master, Anjarle, Ratnágiri.
 
-[81] School Master, Basani, Ratn�giri.
+[81] School Master, Basani, Ratnágiri.
 
-[82] School Master, Pendur, Ratn�giri.
+[82] School Master, Pendur, Ratnágiri.
 
-[83] School Master, R�j�pur, Ratn�giri.
+[83] School Master, Rájápur, Ratnágiri.
 
-[84] School Master, Adivare, Ratn�giri.
+[84] School Master, Adivare, Ratnágiri.
 
-[85] School Master, Ubh�d�nda, Ratn�giri.
+[85] School Master, Ubhádánda, Ratnágiri.
 
 [86] School Master, Khetwadi, A.V. School, Bombay.
 
 [87] School Master, Khetwadi, A.V. School, Bombay.
 
-[88] School Master, Padaghe, Th�na.
+[88] School Master, Padaghe, Thána.
 
-[89] School Master, Pol�dpur, Kol�ba.
+[89] School Master, Poládpur, Kolába.
 
-[90] School Master, Masure, Ratn�giri.
+[90] School Master, Masure, Ratnágiri.
 
-[91] School Master, K�lshe, Ratn�giri.
+[91] School Master, Kálshe, Ratnágiri.
 
-[92] School Master, Vijayadurg, Ratn�giri.
+[92] School Master, Vijayadurg, Ratnágiri.
 
-[93] School Master, Makhanele, Ratn�giri.
+[93] School Master, Makhanele, Ratnágiri.
 
-[94] School Master, Ubh�d�nda, Ratn�giri.
+[94] School Master, Ubhádánda, Ratnágiri.
 
-[95] School Master, Makhanele, Ratn�giri.
+[95] School Master, Makhanele, Ratnágiri.
 
-[96] School Master, Makhanele, Ratn�giri.
+[96] School Master, Makhanele, Ratnágiri.
 
-[97] School Master, Devarukh, Ratn�giri.
+[97] School Master, Devarukh, Ratnágiri.
 
-[98] School Master, Makhanele, Ratn�giri.
+[98] School Master, Makhanele, Ratnágiri.
 
-[99] School Master, Pendur, Ratn�giri.
+[99] School Master, Pendur, Ratnágiri.
 
-[100] School Master, Basani, Ratn�giri.
+[100] School Master, Basani, Ratnágiri.
 
-[101] School Master, Makhanele, Ratn�giri.
+[101] School Master, Makhanele, Ratnágiri.
 
-[102] School Master, Navare, Ratn�giri.
+[102] School Master, Navare, Ratnágiri.
 
-[103] School Master, Adivare, Ratn�giri.
+[103] School Master, Adivare, Ratnágiri.
 
-[104] School Master, Malgund, Ratn�giri.
+[104] School Master, Malgund, Ratnágiri.
 
-[105] School Master, Kankavli, Ratn�giri.
+[105] School Master, Kankavli, Ratnágiri.
 
-[106] School Master, Makhanele, Ratn�giri.
+[106] School Master, Makhanele, Ratnágiri.
 
-[107] School Master, Basani, Ratn�giri.
+[107] School Master, Basani, Ratnágiri.
 
-[108] School Master, Ag�shi and Arn�la, Th�na.
+[108] School Master, Agáshi and Arnála, Thána.
 
-[109] School Master, Rai, Th�na.
+[109] School Master, Rai, Thána.
 
-[110] School Master, Badlapur, Th�na.
+[110] School Master, Badlapur, Thána.
 
-[111] School Master, Mokhada, Th�na.
+[111] School Master, Mokhada, Thána.
 
-[112] School Master, Chaul, Kol�ba.
+[112] School Master, Chaul, Kolába.
 
-[113] School Master, Kasu, Kol�ba.
+[113] School Master, Kasu, Kolába.
 
-[114] School Master, Vavasi, Kol�ba.
+[114] School Master, Vavasi, Kolába.
 
-[115] School Master, Chaul, Kol�ba.
+[115] School Master, Chaul, Kolába.
 
-[116] School Master, Vavanje, Kol�ba.
+[116] School Master, Vavanje, Kolába.
 
-[117] School Master, Nevare, Ratn�giri.
+[117] School Master, Nevare, Ratnágiri.
 
-[118] School Master, Kasba, Sangameshwar, Ratn�giri.
+[118] School Master, Kasba, Sangameshwar, Ratnágiri.
 
-[119] School Master, Adivare, Ratn�giri.
+[119] School Master, Adivare, Ratnágiri.
 
-[120] School Master, Pendhur, Ratn�giri.
+[120] School Master, Pendhur, Ratnágiri.
 
-[121] School Master, Devarukh, Ratn�giri.
+[121] School Master, Devarukh, Ratnágiri.
 
-[122] School Master, M�lgund, Ratn�giri.
+[122] School Master, Málgund, Ratnágiri.
 
-[123] School Master, Ratn�giri.
+[123] School Master, Ratnágiri.
 
-[124] School Master, Vijayadurg, Ratn�giri.
+[124] School Master, Vijayadurg, Ratnágiri.
 
-[125] School Master, Chiplun, Ratn�giri.
+[125] School Master, Chiplun, Ratnágiri.
 
-[126] School Master, Kankava, Ratn�giri.
+[126] School Master, Kankava, Ratnágiri.
 
-[127] School Master, Masure, Ratn�giri.
+[127] School Master, Masure, Ratnágiri.
 
-[128] School Master, Chiplun, Ratn�giri.
+[128] School Master, Chiplun, Ratnágiri.
 
 [129] School Master, Khetwadi, A.V.S., Bombay.
 
-[130] School Master, Anjur, Th�na.
+[130] School Master, Anjur, Thána.
 
-[131] School Master, Rai, Th�na.
+[131] School Master, Rai, Thána.
 
-[132] School Master, Shah�pur, Th�na.
+[132] School Master, Shahápur, Thána.
 
-[133] School Master, Bhuvan, Th�na.
+[133] School Master, Bhuvan, Thána.
 
-[134] School Master, Chauk, Kol�ba.
+[134] School Master, Chauk, Kolába.
 
-[135] School Master, Vavanje, Kol�ba.
+[135] School Master, Vavanje, Kolába.
 
-[136] School Master, Akol, Kol�ba.
+[136] School Master, Akol, Kolába.
 
-[137] School Master, Pendur, Ratn�giri.
+[137] School Master, Pendur, Ratnágiri.
 
-[138] School Master, Kasba, Sangameshwar, Ratn�giri.
+[138] School Master, Kasba, Sangameshwar, Ratnágiri.
 
-[139] School Master, Makhanele, Ratn�giri.
+[139] School Master, Makhanele, Ratnágiri.
 
-[140] School Master, Masure, Ratn�giri.
+[140] School Master, Masure, Ratnágiri.
 
-[141] School Master, Basani, Ratn�giri.
+[141] School Master, Basani, Ratnágiri.
 
-[142] School Master, Chiplun, Ratn�giri.
+[142] School Master, Chiplun, Ratnágiri.
 
-[143] School Master, Anjur, Th�na.
+[143] School Master, Anjur, Thána.
 
-[144] School Master, Varsai, Kol�ba.
+[144] School Master, Varsai, Kolába.
 
-[145] School Master, Chaul, Kol�ba.
+[145] School Master, Chaul, Kolába.
 
-[146] School Master, Varsai, Kol�ba.
+[146] School Master, Varsai, Kolába.
 
-[147] School Master, Pol�dpur, Kol�ba.
+[147] School Master, Poládpur, Kolába.
 
-[148] School Master, Chauk, Kol�ba.
+[148] School Master, Chauk, Kolába.
 
-[149] School Master, Chiplun, Ratn�giri.
+[149] School Master, Chiplun, Ratnágiri.
 
-[150] School Master, Palspot, Ratn�giri.
+[150] School Master, Palspot, Ratnágiri.
 
-[151] School Master, Pendur, Ratn�giri.
+[151] School Master, Pendur, Ratnágiri.
 
-[152] School Master, Murb�d, Th�na.
+[152] School Master, Murbád, Thána.
 
-[153] School Master, Bhuvan, Th�na.
+[153] School Master, Bhuvan, Thána.
 
-[154] School Master, Ratn�giri.
+[154] School Master, Ratnágiri.
 
-[155] School Master, Phonde, Ratn�giri.
+[155] School Master, Phonde, Ratnágiri.
 
-[156] School Master, Wanhavli, Ratn�giri.
+[156] School Master, Wanhavli, Ratnágiri.
 
-[157] School Master, B�ndivade, Budruk, Ratn�giri.
+[157] School Master, Bándivade, Budruk, Ratnágiri.
 
-[158] School Master, Makhanele, Ratn�giri.
+[158] School Master, Makhanele, Ratnágiri.
 
-[159] School Master, Masure, Ratn�giri.
+[159] School Master, Masure, Ratnágiri.
 
-[160] School Master, Ubh�d�nda, Ratn�giri.
+[160] School Master, Ubhádánda, Ratnágiri.
 
-[161] School Master, Mithb�v, Ratn�giri.
+[161] School Master, Mithbáv, Ratnágiri.
 
-[162] School Master, Basani, Ratn�giri.
+[162] School Master, Basani, Ratnágiri.
 
-[163] School Master, Masure, Ratn�giri.
+[163] School Master, Masure, Ratnágiri.
 
-[164] School Master, Basani, Ratn�giri.
+[164] School Master, Basani, Ratnágiri.
 
-[165] School Master, Mithb�v, Ratn�giri.
+[165] School Master, Mithbáv, Ratnágiri.
 
-[166] School Master, Malgund, Ratn�giri.
+[166] School Master, Malgund, Ratnágiri.
 
-[167] School Master, Devarukh, Ratn�giri.
+[167] School Master, Devarukh, Ratnágiri.
 
-[168] School Masters, Ag�shi and Arn�la, Th�na.
+[168] School Masters, Agáshi and Arnála, Thána.
 
-[169] School Master, Murb�d, Th�na.
+[169] School Master, Murbád, Thána.
 
-[170] School Master, M�l�d, Th�na.
+[170] School Master, Málád, Thána.
 
-[171] School Master, Anjur, Th�na.
+[171] School Master, Anjur, Thána.
 
-[172] School Master, W�da, Th�na.
+[172] School Master, Wáda, Thána.
 
-[173] School Masters, Ag�shi and Arn�la, Th�na.
+[173] School Masters, Agáshi and Arnála, Thána.
 
-[174] School Master, Anjur, Th�na.
+[174] School Master, Anjur, Thána.
 
-[175] School Master, Saloli, Th�na.
+[175] School Master, Saloli, Thána.
 
-[176] School Masters, Ag�shi and Arn�la, Th�na.
+[176] School Masters, Agáshi and Arnála, Thána.
 
-[177] School Master, Kinhavali, Th�na.
+[177] School Master, Kinhavali, Thána.
 
-[178] School Master, R�i, Th�na.
+[178] School Master, Rái, Thána.
 
-[179] School Master, Khativali, Th�na.
+[179] School Master, Khativali, Thána.
 
-[180] School Masters, Ag�shi and Arn�la, Th�na.
+[180] School Masters, Agáshi and Arnála, Thána.
 
-[181] School Master, Murb�d, Th�na.
+[181] School Master, Murbád, Thána.
 
-[182] School Masters, Ag�shi and Arn�la, Th�na.
+[182] School Masters, Agáshi and Arnála, Thána.
 
-[183] School Master, Bhuvan, Th�na.
+[183] School Master, Bhuvan, Thána.
 
-[184] School Masters, W�da, Th�na.
+[184] School Masters, Wáda, Thána.
 
-[185] School Master, Sh�h�pur, Th�na.
+[185] School Master, Sháhápur, Thána.
 
-[186] School Master, Pol�dpur, Kol�ba.
+[186] School Master, Poládpur, Kolába.
 
-[187] School Master, Chauk, Kol�ba.
+[187] School Master, Chauk, Kolába.
 
-[188] School Master, Wavasi, Kol�ba.
+[188] School Master, Wavasi, Kolába.
 
-[189] School Master, Varsai, Kol�ba.
+[189] School Master, Varsai, Kolába.
 
-[190] School Master, Khopoli, Kol�ba.
+[190] School Master, Khopoli, Kolába.
 
-[191] School Master, Wavasi, Kol�ba.
+[191] School Master, Wavasi, Kolába.
 
-[192] School Master, Chauk, Kol�ba.
+[192] School Master, Chauk, Kolába.
 
-[193] School Master, Chaul, Kol�ba.
+[193] School Master, Chaul, Kolába.
 
-[194] School Master, Akol, Kol�ba.
+[194] School Master, Akol, Kolába.
 
-[195] School Master, Vavasi, Kol�ba.
+[195] School Master, Vavasi, Kolába.
 
-[196] School Master, Basani, Ratn�giri.
+[196] School Master, Basani, Ratnágiri.
 
-[197] School Master, B�ndivade, Budruk, Ratn�giri.
+[197] School Master, Bándivade, Budruk, Ratnágiri.
 
-[198] School Master, M�lgund, Ratn�giri.
+[198] School Master, Málgund, Ratnágiri.
 
-[199] School Masters, Ag�shi and Arn�la, Th�na.
+[199] School Masters, Agáshi and Arnála, Thána.
 
-[200] School Master, Dah�nu, Th�na.
+[200] School Master, Dahánu, Thána.
 
-[201] School Masters, Ag�shi and Arn�la, Th�na.
+[201] School Masters, Agáshi and Arnála, Thána.
 
-[202] School Masters, Ag�shi and Arn�la, Th�na.
+[202] School Masters, Agáshi and Arnála, Thána.
 
-[203] School Master, Umbargaum, Th�na.
+[203] School Master, Umbargaum, Thána.
 
-[204] School Master, Chaul, Kol�ba.
+[204] School Master, Chaul, Kolába.
 
-[205] School Master, Chaul, Kol�ba.
+[205] School Master, Chaul, Kolába.
 
-[206] School Master, Akol, Kol�ba.
+[206] School Master, Akol, Kolába.
 
-[207] School Master, Sasawane, Kol�ba.
+[207] School Master, Sasawane, Kolába.
 
-[208] School Master, Chauk, Kol�ba.
+[208] School Master, Chauk, Kolába.
 
-[209] School Master, Mithb�v, Ratn�giri.
+[209] School Master, Mithbáv, Ratnágiri.
 
-[210] School Master, M�lvan, Ratn�giri.
+[210] School Master, Málvan, Ratnágiri.
 
-[211] School Master, Anjarle, Ratn�giri.
+[211] School Master, Anjarle, Ratnágiri.
 
-[212] School Master, Kankavli, Ratn�giri.
+[212] School Master, Kankavli, Ratnágiri.
 
-[213] School Master, Phonde, Ratn�giri.
+[213] School Master, Phonde, Ratnágiri.
 
-[214] School Master, Chiplun, Ratn�giri.
+[214] School Master, Chiplun, Ratnágiri.
 
-[215] School Master, Nevare, Ratn�giri.
+[215] School Master, Nevare, Ratnágiri.
 
-[216] School Master, Ratn�giri.
+[216] School Master, Ratnágiri.
 
-[217] School Master, Ubh�d�nda, Ratn�giri.
+[217] School Master, Ubhádánda, Ratnágiri.
 
-[218] School Master, B�ndivade, Budruk, Ratn�giri.
+[218] School Master, Bándivade, Budruk, Ratnágiri.
 
-[219] School Master, M�lvan, Ratn�giri.
+[219] School Master, Málvan, Ratnágiri.
 
-[220] School Master, D�bhol, Ratn�giri.
+[220] School Master, Dábhol, Ratnágiri.
 
-[221] School Master, Basani, Ratn�giri.
+[221] School Master, Basani, Ratnágiri.
 
-[222] School Masters, Ag�shi and Arn�la, Th�na.
+[222] School Masters, Agáshi and Arnála, Thána.
 
-[223] School Master, Murb�d, Th�na.
+[223] School Master, Murbád, Thána.
 
-[224] School Master, Dah�nu, Th�na.
+[224] School Master, Dahánu, Thána.
 
-[225] School Master, Padaghe, Th�na.
+[225] School Master, Padaghe, Thána.
 
-[226] School Master, N�gothane, Kol�ba.
+[226] School Master, Nágothane, Kolába.
 
-[227] School Master, Akol, Kol�ba.
+[227] School Master, Akol, Kolába.
 
-[228] School Master, Chaul, Kol�ba.
+[228] School Master, Chaul, Kolába.
 
-[229] School Master, Apte, Kol�ba.
+[229] School Master, Apte, Kolába.
 
 [230] School Master, Khetwadi, A.V.S., Bombay.
 
-[231] School Master, M�lvan, Ratn�giri.
+[231] School Master, Málvan, Ratnágiri.
 
-[232] School Master, M�lgund, Ratn�giri.
+[232] School Master, Málgund, Ratnágiri.
 
-[233] School Master, Ubh�d�nda, Ratn�giri.
+[233] School Master, Ubhádánda, Ratnágiri.
 
 [234] Two earthen pots tied face to face, one of which containing
 some corn and red and yellow powders.
 
-[235] School Master, Basani, Ratn�giri.
+[235] School Master, Basani, Ratnágiri.
 
-[236] School Master, Malgund, Ratn�giri.
+[236] School Master, Malgund, Ratnágiri.
 
-[237] School Master, M�lvan, Ratn�giri.
+[237] School Master, Málvan, Ratnágiri.
 
-[238] School Master, Makhanele, Ratn�giri.
+[238] School Master, Makhanele, Ratnágiri.
 
-[239] School Master, Anjur, Th�na.
+[239] School Master, Anjur, Thána.
 
-[240] School Master, Badlapur, Kaly�n.
+[240] School Master, Badlapur, Kalyán.
 
-[241] School Master, Bhuvan, Th�na.
+[241] School Master, Bhuvan, Thána.
 
-[242] School Master, Bhuvan, Th�na.
+[242] School Master, Bhuvan, Thána.
 
-[243] School Master, Tale, School No. I, Kol�ba.
+[243] School Master, Tale, School No. I, Kolába.
 
-[244] School Master, Pol�dpur, Kol�ba.
+[244] School Master, Poládpur, Kolába.
 
-[245] School Master, Devarukh, Ratn�giri.
+[245] School Master, Devarukh, Ratnágiri.
 
-[246] School Master, Badlapur, Th�na.
+[246] School Master, Badlapur, Thána.
 
-[247] School Masters, Ag�shi and Arn�la, Th�na.
+[247] School Masters, Agáshi and Arnála, Thána.
 
-[248] School Master, Mithb�v, Ratn�giri.
+[248] School Master, Mithbáv, Ratnágiri.
 
-[249] School Master, Nevare, Ratn�giri.
+[249] School Master, Nevare, Ratnágiri.
 
-[250] School Master, Mithb�v, Ratn�giri.
+[250] School Master, Mithbáv, Ratnágiri.
 
-[251] School Master, Th�na.
+[251] School Master, Thána.
 
-[252] School Master, Kol�ba.
+[252] School Master, Kolába.
 
 [253] School Master, Khetwadi, Bombay.
 
-[254] School Master, Devgad, Ratn�giri.
+[254] School Master, Devgad, Ratnágiri.
 
 [255] School Master, Kamathipura, Bombay.
 
-[256] School Master, W�sind, Th�na.
+[256] School Master, Wásind, Thána.
 
-[257] School Master, Umela, Th�na.
+[257] School Master, Umela, Thána.
 
 [258] The Hindus believe that there are seven heroes who can never
-die, i.e., 1 Ashwatth�ma, 2 Bali, 3 Vy�sa, 4 Hanum�n, 5 Bibh�shana,
-6 Krip�ch�rya and 7 Parashur�m. The Sanskrit text is:--
+die, i.e., 1 Ashwattháma, 2 Bali, 3 Vyása, 4 Hanumán, 5 Bibhíshana,
+6 Kripáchárya and 7 Parashurám. The Sanskrit text is:--
 
 ASHVATTHAMA BALIRVYASO HANUMANTO BIBHISHANAH | KRIPACARYAH
 PARASHURAMASSAPTAITE CIRAJIVINAH ||
 
-[259] School Masters, Ag�shi and Arn�la, Th�na.
+[259] School Masters, Agáshi and Arnála, Thána.
 
-[260] School Master, Samangad, Kolh�pur.
+[260] School Master, Samangad, Kolhápur.
 
-[261] School Master, Pol�dpur, Kol�ba.
+[261] School Master, Poládpur, Kolába.
 
-[262] School Master, Chaul, Kol�ba.
+[262] School Master, Chaul, Kolába.
 
-[263] School Master, W�vashi, Kol�ba.
+[263] School Master, Wávashi, Kolába.
 
-[264] School Master, Khopoli, Kol�ba.
+[264] School Master, Khopoli, Kolába.
 
-[265] School Master, Apta, Kol�ba.
+[265] School Master, Apta, Kolába.
 
-[266] School Master, Chauk, Kol�ba.
+[266] School Master, Chauk, Kolába.
 
-[267] School Master, Tale, Kol�ba.
+[267] School Master, Tale, Kolába.
 
-[268] School Master, Bakavali, Ratn�giri.
+[268] School Master, Bakavali, Ratnágiri.
 
-[269] School Master, Ratn�giri.
+[269] School Master, Ratnágiri.
 
-[270] School Master, Devgad, Ratn�giri.
+[270] School Master, Devgad, Ratnágiri.
 
-[271] School Master, Parule, Ratn�giri.
+[271] School Master, Parule, Ratnágiri.
 
-[272] School Master, Poladpur, Kol�ba.
+[272] School Master, Poladpur, Kolába.
 
-[273] School Master, Malgund, Ratn�giri.
+[273] School Master, Malgund, Ratnágiri.
 
-[274] School Master, Makhamle, Ratn�giri.
+[274] School Master, Makhamle, Ratnágiri.
 
-[275] School Master, Sangameshwar, Ratn�giri.
+[275] School Master, Sangameshwar, Ratnágiri.
 
-[276] School Master, K�m�thipura, Bombay.
+[276] School Master, Kámáthipura, Bombay.
 
-[277] School Master, D�bhol, Ratn�giri.
+[277] School Master, Dábhol, Ratnágiri.
 
-[278] School Master, N�ringre, Ratn�giri.
+[278] School Master, Náringre, Ratnágiri.
 
-[279] School Master, Ibr�mpur, Ratn�giri.
+[279] School Master, Ibrámpur, Ratnágiri.
 
-[280] School Master, M�lwan, Ratn�giri.
+[280] School Master, Málwan, Ratnágiri.
 
-[281] School Master, Palset, Ratn�giri.
+[281] School Master, Palset, Ratnágiri.
 
-[282] School Master, Anjarle, Ratn�giri.
+[282] School Master, Anjarle, Ratnágiri.
 
-[283] School Master, Ubh�d�nda, Ratn�giri.
+[283] School Master, Ubhádánda, Ratnágiri.
 
-[284] School Master, Masure, Ratn�giri.
+[284] School Master, Masure, Ratnágiri.
 
-[285] School Master, S�kharpe, Ratn�giri.
+[285] School Master, Sákharpe, Ratnágiri.
 
-[286] School Master, Dah�nu, Th�na.
+[286] School Master, Dahánu, Thána.
 
-[287] School Master, Edwan, Th�na.
+[287] School Master, Edwan, Thána.
 
-[288] School Master, M�ngaon, Th�na.
+[288] School Master, Mángaon, Thána.
 
 [289] School Master, Dahigaon.
 
-[290] School Master, Bhiwandi, Th�na.
+[290] School Master, Bhiwandi, Thána.
 
-[291] School Master, Ag�shi, Arn�la, Th�na.
+[291] School Master, Agáshi, Arnála, Thána.
 
-[292] School Master, Ag�shi, Th�na.
+[292] School Master, Agáshi, Thána.
 
-[293] School Master, Malgund, Ratn�giri.
+[293] School Master, Malgund, Ratnágiri.
 
-[294] School Master, Shah�pur, Th�na.
+[294] School Master, Shahápur, Thána.
 
-[295] School Master, Ag�shi, Th�na.
+[295] School Master, Agáshi, Thána.
 
-[296] School Master, Medhe, Kol�ba.
+[296] School Master, Medhe, Kolába.
 
-[297] School Master, Chaul, Kol�ba.
+[297] School Master, Chaul, Kolába.
 
-[298] School Master, Akol, Kol�ba.
+[298] School Master, Akol, Kolába.
 
-[299] School Master, Masure, Ratn�giri.
+[299] School Master, Masure, Ratnágiri.
 
-[300] School Master, Shirosi, Th�na District.
+[300] School Master, Shirosi, Thána District.
 
-[301] School Master, Parule, Ratn�giri.
+[301] School Master, Parule, Ratnágiri.
 
-[302] School Master, Adivare, Ratn�giri.
+[302] School Master, Adivare, Ratnágiri.
 
-[303] School Master, Kankaoli, Ratn�giri.
+[303] School Master, Kankaoli, Ratnágiri.
 
-[304] School Master, Achare, Ratn�giri.
+[304] School Master, Achare, Ratnágiri.
 
-[305] School Master, Masure, Ratn�giri.
+[305] School Master, Masure, Ratnágiri.
 
-[306] School Master, Palset, Ratn�giri.
+[306] School Master, Palset, Ratnágiri.
 
-[307] School Master, Basani, Ratn�giri.
+[307] School Master, Basani, Ratnágiri.
 
-[308] School Master, M�lwan, Ratn�giri.
+[308] School Master, Málwan, Ratnágiri.
 
-[309] School Master, Ubh�d�nda, Ratn�giri.
+[309] School Master, Ubhádánda, Ratnágiri.
 
-[310] School Master, Kochare, Ratn�giri.
+[310] School Master, Kochare, Ratnágiri.
 
-[311] School Master, Devgad, Ratn�giri.
+[311] School Master, Devgad, Ratnágiri.
 
-[312] School Master, Malgund, Ratn�giri.
+[312] School Master, Malgund, Ratnágiri.
 
-[313] School Master, Khopoli, Kol�ba.
+[313] School Master, Khopoli, Kolába.
 
-[314] School Master, Chauk, Kol�ba.
+[314] School Master, Chauk, Kolába.
 
-[315] School Master, Sasawane, Kol�ba.
+[315] School Master, Sasawane, Kolába.
 
-[316] School Master, Akol, Kol�ba.
+[316] School Master, Akol, Kolába.
 
-[317] School Master, M�l�d, Th�na.
+[317] School Master, Málád, Thána.
 
-[318] School Master, Bhuwan, Th�na.
+[318] School Master, Bhuwan, Thána.
 
-[319] School Master, Ag�shi, Th�na District.
+[319] School Master, Agáshi, Thána District.
 
-[320] School Master, Ubh�d�nda, Ratn�giri.
+[320] School Master, Ubhádánda, Ratnágiri.
 
-[321] School Master, Mithb�v, Ratn�giri.
+[321] School Master, Mithbáv, Ratnágiri.
 
-[322] School Master, Fonda, Ratn�giri.
+[322] School Master, Fonda, Ratnágiri.
 
-[323] School Master, Sangameshwar, Ratn�giri.
+[323] School Master, Sangameshwar, Ratnágiri.
 
-[324] School Master, Achare, Ratn�giri.
+[324] School Master, Achare, Ratnágiri.
 
-[325] School Master, Vijaydurg, Ratn�giri.
+[325] School Master, Vijaydurg, Ratnágiri.
 
-[326] School Master, Basani, Ratn�giri.
+[326] School Master, Basani, Ratnágiri.
 
-[327] School Master, Kochare, Ratn�giri.
+[327] School Master, Kochare, Ratnágiri.
 
-[328] School Master, Navare, Ratn�giri.
+[328] School Master, Navare, Ratnágiri.
 
-[329] School Master, Pendur, Ratn�giri.
+[329] School Master, Pendur, Ratnágiri.
 
-[330] School Master, Chaul, Kol�ba.
+[330] School Master, Chaul, Kolába.
 
-[331] School Master, Poladpur, Kol�ba.
+[331] School Master, Poladpur, Kolába.
 
-[332] School Master, V�vashi, Kol�ba.
+[332] School Master, Vávashi, Kolába.
 
-[333] School Master, Medhe, Kol�ba.
+[333] School Master, Medhe, Kolába.
 
-[334] School Master, M�l�d, Th�na.
+[334] School Master, Málád, Thána.
 
-[335] School Master, Anjur, Th�na.
+[335] School Master, Anjur, Thána.
 
-[336] School Master, R�i, Th�na.
+[336] School Master, Rái, Thána.
 
-[337] R�o S�heb Shelke, Kolh�pur.
+[337] Ráo Sáheb Shelke, Kolhápur.
 
-[338] School Master, Mithb�v, Ratn�giri.
+[338] School Master, Mithbáv, Ratnágiri.
 
-[339] School Master, Anjarle, Ratn�giri.
+[339] School Master, Anjarle, Ratnágiri.
 
-[340] School Master, Poladpur, Kol�ba.
+[340] School Master, Poladpur, Kolába.
 
-[341] School Master, Chauk, Kol�ba.
+[341] School Master, Chauk, Kolába.
 
-[342] School Master, V�de, Th�na.
+[342] School Master, Váde, Thána.
 
-[343] School Master, Anjur, Th�na.
+[343] School Master, Anjur, Thána.
 
-[344] School Master, Umbergaon, Th�na.
+[344] School Master, Umbergaon, Thána.
 
-[345] School Master, Mithb�v, Ratn�giri.
+[345] School Master, Mithbáv, Ratnágiri.
 
-[346] School Master, Ubh�d�nda, Ratn�giri.
+[346] School Master, Ubhádánda, Ratnágiri.
 
-[347] School Master, Fonda, Ratn�giri.
+[347] School Master, Fonda, Ratnágiri.
 
-[348] School Master, B�ndivade, Ratn�giri.
+[348] School Master, Bándivade, Ratnágiri.
 
-[349] School Master, Basani, Ratn�giri.
+[349] School Master, Basani, Ratnágiri.
 
-[350] School Master, V�vashi, Kol�ba.
+[350] School Master, Vávashi, Kolába.
 
-[351] School Master, Varsai, Kol�ba.
+[351] School Master, Varsai, Kolába.
 
-[352] School Master, Medhe, Kol�ba.
+[352] School Master, Medhe, Kolába.
 
-[353] School Master, Umela, Th�na.
+[353] School Master, Umela, Thána.
 
-[354] R�o S�heb Shelke, Kolh�pur.
+[354] Ráo Sáheb Shelke, Kolhápur.
 
-[355] School Master, Mithb�v, Ratn�giri.
+[355] School Master, Mithbáv, Ratnágiri.
 
-[356] School Master, Fonda, Ratn�giri.
+[356] School Master, Fonda, Ratnágiri.
 
-[357] School Master, Ubh�d�nda, Ratn�giri.
+[357] School Master, Ubhádánda, Ratnágiri.
 
-[358] School Master, Murud, Ratn�giri.
+[358] School Master, Murud, Ratnágiri.
 
-[359] School Master, Anjarle, Ratn�giri.
+[359] School Master, Anjarle, Ratnágiri.
 
-[360] School Master, Ibr�mpur, Ratn�giri.
+[360] School Master, Ibrámpur, Ratnágiri.
 
-[361] School Master, Poladpur, Kol�ba.
+[361] School Master, Poladpur, Kolába.
 
-[362] School Master, V�vashi, Kol�ba.
+[362] School Master, Vávashi, Kolába.
 
-[363] School Master, Chauk, Kol�ba.
+[363] School Master, Chauk, Kolába.
 
-[364] School Master, M�l�d, Th�na.
+[364] School Master, Málád, Thána.
 
-[365] School Master, Shirgaon, Th�na.
+[365] School Master, Shirgaon, Thána.
 
-[366] R�o S�heb Shelke, Kolh�pur.
+[366] Ráo Sáheb Shelke, Kolhápur.
 
-[367] School Master, Adivare, Ratn�giri.
+[367] School Master, Adivare, Ratnágiri.
 
-[368] School Master, Sangameshwar, Ratn�giri.
+[368] School Master, Sangameshwar, Ratnágiri.
 
-[369] School Master, Fonda, Ratn�giri.
+[369] School Master, Fonda, Ratnágiri.
 
-[370] School Master, Anjarle, Ratn�giri.
+[370] School Master, Anjarle, Ratnágiri.
 
-[371] Schoolmaster, D�sgaon, Kol�ba.
+[371] Schoolmaster, Dásgaon, Kolába.
 
-[372] School Master, M�l�d, Th�na.
+[372] School Master, Málád, Thána.
 
-[373] School Master, Padghe, Th�na.
+[373] School Master, Padghe, Thána.
 
-[374] School Master, Edwan, Th�na.
+[374] School Master, Edwan, Thána.
 
-[375] R�o S�heb Shelke, Kolh�pur.
+[375] Ráo Sáheb Shelke, Kolhápur.
 
-[376] School Master, Sangameshwar, Ratn�giri.
+[376] School Master, Sangameshwar, Ratnágiri.
 
-[377] School Master, Mithb�v, Ratn�giri.
+[377] School Master, Mithbáv, Ratnágiri.
 
-[378] School Master, B�ndivade, Ratn�giri.
+[378] School Master, Bándivade, Ratnágiri.
 
-[379] School Master, Fonda, Ratn�giri.
+[379] School Master, Fonda, Ratnágiri.
 
-[380] School Master, Ubh�d�nda, Ratn�giri.
+[380] School Master, Ubhádánda, Ratnágiri.
 
-[381] School Master, Chidhran, Kol�ba.
+[381] School Master, Chidhran, Kolába.
 
-[382] School Master, Sasawane, Kol�ba.
+[382] School Master, Sasawane, Kolába.
 
-[383] School Master, Anjur, Th�na.
+[383] School Master, Anjur, Thána.
 
-[384] R�o S�heb Shelke, Kolh�pur.
+[384] Ráo Sáheb Shelke, Kolhápur.
 
-[385] School Master, Ubh�d�nda, Ratn�giri.
+[385] School Master, Ubhádánda, Ratnágiri.
 
-[386] School Master, Bankavli, Ratn�giri.
+[386] School Master, Bankavli, Ratnágiri.
 
-[387] School Master, Anjarle, Ratn�giri.
+[387] School Master, Anjarle, Ratnágiri.
 
-[388] School Master, Ibr�mpur, Ratn�giri.
+[388] School Master, Ibrámpur, Ratnágiri.
 
-[389] School Master, Vavanje, Kol�ba.
+[389] School Master, Vavanje, Kolába.
 
-[390] School Master, Varsai, Kol�ba.
+[390] School Master, Varsai, Kolába.
 
-[391] School Master, M�l�d, Th�na.
+[391] School Master, Málád, Thána.
 
-[392] School Master, Padghe, Th�na.
+[392] School Master, Padghe, Thána.
 
-[393] R�o S�heb Shelke, Kolh�pur.
+[393] Ráo Sáheb Shelke, Kolhápur.
 
-[394] School Master, N�gothane, Kol�ba.
+[394] School Master, Nágothane, Kolába.
 
-[395] School Master, Navare, Ratn�giri.
+[395] School Master, Navare, Ratnágiri.
 
-[396] School Master, M�l�d, Th�na.
+[396] School Master, Málád, Thána.
 
-[397] School Master, Shirgaon, Th�na.
+[397] School Master, Shirgaon, Thána.
 
-[398] R�o S�heb Shelke, Kolh�pur.
+[398] Ráo Sáheb Shelke, Kolhápur.
 
-[399] School Master, Mithb�v, Ratn�giri.
+[399] School Master, Mithbáv, Ratnágiri.
 
-[400] School Master, Ubh�d�nda, Ratn�giri.
+[400] School Master, Ubhádánda, Ratnágiri.
 
-[401] School Master, Fonda, Ratn�giri.
+[401] School Master, Fonda, Ratnágiri.
 
-[402] School Master, B�ndivade, Ratn�giri.
+[402] School Master, Bándivade, Ratnágiri.
 
-[403] School Master, Anjarla, Ratn�giri.
+[403] School Master, Anjarla, Ratnágiri.
 
-[404] School Master, Adivare, Ratn�giri.
+[404] School Master, Adivare, Ratnágiri.
 
-[405] School Master, K�lshe, Ratn�giri.
+[405] School Master, Kálshe, Ratnágiri.
 
-[406] School Master, Ibr�mpur, Ratn�giri.
+[406] School Master, Ibrámpur, Ratnágiri.
 
-[407] School Master, Navre, Ratn�giri.
+[407] School Master, Navre, Ratnágiri.
 
-[408] School Master, D�sgaon, Kol�ba.
+[408] School Master, Dásgaon, Kolába.
 
-[409] R�o S�heb Shelke, Kolh�pur.
+[409] Ráo Sáheb Shelke, Kolhápur.
 
-[410] School Master, K�lshe, Ratn�giri.
+[410] School Master, Kálshe, Ratnágiri.
 
-[411] School Master, Ubh�d�nda, Ratn�giri.
+[411] School Master, Ubhádánda, Ratnágiri.
 
-[412] School Master, Pendur, Ratn�giri.
+[412] School Master, Pendur, Ratnágiri.
 
-[413] School Master, Navare, Ratn�giri.
+[413] School Master, Navare, Ratnágiri.
 
-[414] School Master, Basani, Ratn�giri.
+[414] School Master, Basani, Ratnágiri.
 
-[415] School Master, Dabhol, Ratn�giri.
+[415] School Master, Dabhol, Ratnágiri.
 
-[416] School Master, Shiravde, Ratn�giri.
+[416] School Master, Shiravde, Ratnágiri.
 
-[417] School Master, N�ringre, Ratn�giri.
+[417] School Master, Náringre, Ratnágiri.
 
-[418] School Master, B�ndivade, Ratn�giri.
+[418] School Master, Bándivade, Ratnágiri.
 
-[419] School Master, Anjarle, Ratn�giri.
+[419] School Master, Anjarle, Ratnágiri.
 
-[420] School Master, Fonda, Ratn�giri.
+[420] School Master, Fonda, Ratnágiri.
 
-[421] School Master, Vijayadurg, Ratn�giri.
+[421] School Master, Vijayadurg, Ratnágiri.
 
-[422] School Master, Mithb�v, Ratn�giri.
+[422] School Master, Mithbáv, Ratnágiri.
 
-[423] School Master, Devgad, Ratn�giri.
+[423] School Master, Devgad, Ratnágiri.
 
-[424] School Master, Poladpur, Kol�ba.
+[424] School Master, Poladpur, Kolába.
 
-[425] School Master, Khopoli, Kol�ba.
+[425] School Master, Khopoli, Kolába.
 
-[426] School Master, Chaul, Kol�ba.
+[426] School Master, Chaul, Kolába.
 
-[427] School Master, Chidhran, Kol�ba.
+[427] School Master, Chidhran, Kolába.
 
-[428] School Master, N�gothane, Kol�ba.
+[428] School Master, Nágothane, Kolába.
 
-[429] School Master, Vavanje, Kol�ba.
+[429] School Master, Vavanje, Kolába.
 
-[430] School Master, Shirgaon, Th�na.
+[430] School Master, Shirgaon, Thána.
 
-[431] School Master, M�l�d, Th�na.
+[431] School Master, Málád, Thána.
 
-[432] R�o S�heb Shelke, Kolh�pur.
+[432] Ráo Sáheb Shelke, Kolhápur.
 
-[433] School Master, Pendur, Ratn�giri.
+[433] School Master, Pendur, Ratnágiri.
 
-[434] School Master, Shiroda, Ratn�giri.
+[434] School Master, Shiroda, Ratnágiri.
 
-[435] School Master, Sakharane, Ratn�giri.
+[435] School Master, Sakharane, Ratnágiri.
 
-[436] School Master, N�ringre, Ratn�giri.
+[436] School Master, Náringre, Ratnágiri.
 
-[437] School Master, Adivare, Ratn�giri.
+[437] School Master, Adivare, Ratnágiri.
 
-[438] School Master, Chauk, Ratn�giri.
+[438] School Master, Chauk, Ratnágiri.
 
-[439] School Master, Akshi, Kol�ba.
+[439] School Master, Akshi, Kolába.
 
-[440] School Master, V�da, Th�na.
+[440] School Master, Váda, Thána.
 
-[441] School Master, Padghe, Th�na.
+[441] School Master, Padghe, Thána.
 
-[442] School Master, Dah�nu, Th�na.
+[442] School Master, Dahánu, Thána.
 
-[443] School Master, Umbergaon, Th�na.
+[443] School Master, Umbergaon, Thána.
 
-[444] School Master, Shirosi, Th�na.
+[444] School Master, Shirosi, Thána.
 
-[445] School Master, M�nikpur, Th�na.
+[445] School Master, Mánikpur, Thána.
 
-[446] School Master, Umela, Th�na.
+[446] School Master, Umela, Thána.
 
-[447] R�o S�heb Shelke, Kolh�pur.
+[447] Ráo Sáheb Shelke, Kolhápur.
 
-[448] School Master, Ubh�d�nda, Ratn�giri.
+[448] School Master, Ubhádánda, Ratnágiri.
 
-[449] School Master, B�ndivade, Ratn�giri.
+[449] School Master, Bándivade, Ratnágiri.
 
-[450] School Master, Basani, Ratn�giri.
+[450] School Master, Basani, Ratnágiri.
 
-[451] School Master, Murud, Ratn�giri.
+[451] School Master, Murud, Ratnágiri.
 
-[452] School Master, Devagad, Ratn�giri.
+[452] School Master, Devagad, Ratnágiri.
 
-[453] School Master, Vijaydurg, Ratn�gir.
+[453] School Master, Vijaydurg, Ratnágir.
 
-[454] School Master, Chauk, Kol�ba.
+[454] School Master, Chauk, Kolába.
 
-[455] School Master, Chidhran, Kol�ba.
+[455] School Master, Chidhran, Kolába.
 
-[456] School Master, Poladpur, Kol�ba.
+[456] School Master, Poladpur, Kolába.
 
-[457] School Master, Khopoli, Kol�ba.
+[457] School Master, Khopoli, Kolába.
 
-[458] School Master, Chowl, Kol�ba.
+[458] School Master, Chowl, Kolába.
 
-[459] School Master, Akshi, Kol�ba.
+[459] School Master, Akshi, Kolába.
 
-[460] School Master, Bhuwan, Th�na.
+[460] School Master, Bhuwan, Thána.
 
-[461] School Master, M�l�d, Th�na.
+[461] School Master, Málád, Thána.
 
-[462] School Master, Shirgaon, Th�na.
+[462] School Master, Shirgaon, Thána.
 
-[463] School Master, Shirosi, Th�na.
+[463] School Master, Shirosi, Thána.
 
-[464] R�o S�heb Shelke, Kolh�pur.
+[464] Ráo Sáheb Shelke, Kolhápur.
 
-[465] School Master, D�bhol, Ratn�giri.
+[465] School Master, Dábhol, Ratnágiri.
 
-[466] School Master, K�lshe, Ratn�giri.
+[466] School Master, Kálshe, Ratnágiri.
 
-[467] School Master, Anjarle, Ratn�giri.
+[467] School Master, Anjarle, Ratnágiri.
 
-[468] School Master, B�ndivade, Ratn�giri.
+[468] School Master, Bándivade, Ratnágiri.
 
-[469] School Master, Achre, Ratn�giri.
+[469] School Master, Achre, Ratnágiri.
 
-[470] School Master, Vijayadurg, Ratn�giri.
+[470] School Master, Vijayadurg, Ratnágiri.
 
-[471] School Master, Ubh�d�nda, Ratn�giri:
+[471] School Master, Ubhádánda, Ratnágiri:
 
-[472] School Master, Chauk, Kol�ba.
+[472] School Master, Chauk, Kolába.
 
-[473] School Master, Poladpur, Kol�ba.
+[473] School Master, Poladpur, Kolába.
 
-[474] School Master, Khopoli, Kol�ba.
+[474] School Master, Khopoli, Kolába.
 
-[475] School Master, N�ta, Kol�ba.
+[475] School Master, Náta, Kolába.
 
-[476] School Master, Medhe, Kol�ba.
+[476] School Master, Medhe, Kolába.
 
-[477] School Master, Padaghe, Th�na.
+[477] School Master, Padaghe, Thána.
 
-[478] School Master, M�nikpur, Th�na.
+[478] School Master, Mánikpur, Thána.
 
-[479] School Master, Shirgaon, Th�na.
+[479] School Master, Shirgaon, Thána.
 
-[480] School Master, W�de, Th�na.
+[480] School Master, Wáde, Thána.
 
-[481] School Master, Dahigaon, Th�na.
+[481] School Master, Dahigaon, Thána.
 
-[482] School Master, Dehari, Th�na.
+[482] School Master, Dehari, Thána.
 
-[483] R�o S�heb Shelke, Kolh�pur.
+[483] Ráo Sáheb Shelke, Kolhápur.
 
-[484] School Master, Ubh�d�nda, Ratn�giri.
+[484] School Master, Ubhádánda, Ratnágiri.
 
-[485] School Master, Mithb�v, Ratn�giri.
+[485] School Master, Mithbáv, Ratnágiri.
 
-[486] School Master, Fonda, Ratn�giri.
+[486] School Master, Fonda, Ratnágiri.
 
-[487] School Master, Ibr�mpur, Ratn�giri.
+[487] School Master, Ibrámpur, Ratnágiri.
 
-[488] School Master, Pendur, Ratn�giri.
+[488] School Master, Pendur, Ratnágiri.
 
-[489] School Master, Basani, Ratn�giri.
+[489] School Master, Basani, Ratnágiri.
 
-[490] School Master, K�lshe, Ratn�giri.
+[490] School Master, Kálshe, Ratnágiri.
 
-[491] School Master, Chauk, Kol�ba.
+[491] School Master, Chauk, Kolába.
 
-[492] School Master, Pol�dpur, Kol�ba.
+[492] School Master, Poládpur, Kolába.
 
-[493] School Master, Khopoli, Kol�ba.
+[493] School Master, Khopoli, Kolába.
 
-[494] School Master, Birwadi, Kol�ba.
+[494] School Master, Birwadi, Kolába.
 
-[495] School Master, M�l�d, Th�na.
+[495] School Master, Málád, Thána.
 
-[496] School Master, Bel�pur, Th�na.
+[496] School Master, Belápur, Thána.
 
-[497] School Master, Bhuwan, Murb�d, Th�na.
+[497] School Master, Bhuwan, Murbád, Thána.
 
-[498] R�o S�heb Shelke, Kolh�pur.
+[498] Ráo Sáheb Shelke, Kolhápur.
 
-[499] School Master, Ubh�d�nda, Ratn�giri.
+[499] School Master, Ubhádánda, Ratnágiri.
 
-[500] School Master, Adivare, Ratn�giri.
+[500] School Master, Adivare, Ratnágiri.
 
-[501] School Master, K�lshe, Ratn�giri.
+[501] School Master, Kálshe, Ratnágiri.
 
-[502] School Master, Chaul, Kol�ba.
+[502] School Master, Chaul, Kolába.
 
-[503] R�o S�heb Shelke.
+[503] Ráo Sáheb Shelke.
 
-[504] School Master, Bankavali, Ratn�giri.
+[504] School Master, Bankavali, Ratnágiri.
 
-[505] School Master, Ubh�d�nda, Ratn�giri.
+[505] School Master, Ubhádánda, Ratnágiri.
 
-[506] School Master, Mithb�v, Ratn�giri.
+[506] School Master, Mithbáv, Ratnágiri.
 
-[507] School Master Ibr�mpur, Ratn�giri.
+[507] School Master Ibrámpur, Ratnágiri.
 
-[508] School Master, N�ringre, Ratn�giri.
+[508] School Master, Náringre, Ratnágiri.
 
-[509] School Master, Pendur, Ratn�giri.
+[509] School Master, Pendur, Ratnágiri.
 
-[510] School Master, Vijayadurg, Ratn�giri.
+[510] School Master, Vijayadurg, Ratnágiri.
 
-[511] School Master, Basani, Ratn�giri.
+[511] School Master, Basani, Ratnágiri.
 
-[512] School Master, Chawl, Kol�ba,
+[512] School Master, Chawl, Kolába,
 
-[513] School Master, Chauk, Kol�ba.
+[513] School Master, Chauk, Kolába.
 
-[514] School Master, Pol�dpur, Kol�ba.
+[514] School Master, Poládpur, Kolába.
 
-[515] School Master, Akshi, Kol�ba.
+[515] School Master, Akshi, Kolába.
 
-[516] School Master, V�vashi, Kol�ba.
+[516] School Master, Vávashi, Kolába.
 
-[517] School Master, Shirgaum, Th�na.
+[517] School Master, Shirgaum, Thána.
 
-[518] R�o S�heb Shelke, Kolh�pur.
+[518] Ráo Sáheb Shelke, Kolhápur.
 
-[519] School Master, Khopoli, Kol�ba.
+[519] School Master, Khopoli, Kolába.
 
-[520] School Master, M�l�d, Th�na.
+[520] School Master, Málád, Thána.
 
-[521] School Master, Dahigaon, Th�na.
+[521] School Master, Dahigaon, Thána.
 
-[522] R�o S�heb Shelke, Kolh�pur.
+[522] Ráo Sáheb Shelke, Kolhápur.
 
-[523] School Master, Achare, Ratn�giri.
+[523] School Master, Achare, Ratnágiri.
 
-[524] School Master, Chauk, Kol�ba.
+[524] School Master, Chauk, Kolába.
 
-[525] School Master, R�i, Th�na.
+[525] School Master, Rái, Thána.
 
-[526] R�o S�heb Shelke, Kolh�pur.
+[526] Ráo Sáheb Shelke, Kolhápur.
 
-[527] School Master, Ubh�d�nda, Ratn�giri.
+[527] School Master, Ubhádánda, Ratnágiri.
 
-[528] School Master, Anjarle, Ratn�giri.
+[528] School Master, Anjarle, Ratnágiri.
 
-[529] School Master, R�i, Th�na.
+[529] School Master, Rái, Thána.
 
-[530] School Master, B�ndivade, Ratn�giri.
+[530] School Master, Bándivade, Ratnágiri.
 
-[531] School Master, Fonda, Ratn�giri.
+[531] School Master, Fonda, Ratnágiri.
 
-[532] School Master, Ibr�mpur, Ratn�giri.
+[532] School Master, Ibrámpur, Ratnágiri.
 
-[533] School Master, Mithb�v, Ratn�giri.
+[533] School Master, Mithbáv, Ratnágiri.
 
-[534] School Master, Chawl, Kol�ba.
+[534] School Master, Chawl, Kolába.
 
-[535] School Master, Pendur, Ratn�giri.
+[535] School Master, Pendur, Ratnágiri.
 
-[536] School Master, Ubh�d�nda, Ratn�giri.
+[536] School Master, Ubhádánda, Ratnágiri.
 
-[537] School Master, B�ndivade, Ratn�giri.
+[537] School Master, Bándivade, Ratnágiri.
 
-[538] School Master, Khopoli, Kol�ba.
+[538] School Master, Khopoli, Kolába.
 
-[539] School Master, Chawl, Kol�ba.
+[539] School Master, Chawl, Kolába.
 
-[540] School Master, Vavanje, Kol�ba.
+[540] School Master, Vavanje, Kolába.
 
-[541] School Master, Umbergaon, Th�na.
+[541] School Master, Umbergaon, Thána.
 
-[542] R�o S�heb Shelke, Kolh�pur.
+[542] Ráo Sáheb Shelke, Kolhápur.
 
-[543] School Master, Ubh�d�nda, Ratn�giri.
+[543] School Master, Ubhádánda, Ratnágiri.
 
-[544] School Master, Fonda, Ratn�giri.
+[544] School Master, Fonda, Ratnágiri.
 
-[545] School Master, Adivan, Ratn�giri.
+[545] School Master, Adivan, Ratnágiri.
 
-[546] School Master, Khopoli, Kol�ba.
+[546] School Master, Khopoli, Kolába.
 
-[547] R�o S�heb Shelke, Kolh�pur.
+[547] Ráo Sáheb Shelke, Kolhápur.
 
-[548] School Master, Anjarle, Ratn�giri.
+[548] School Master, Anjarle, Ratnágiri.
 
-[549] School Master, Shirgaon, Th�na.
+[549] School Master, Shirgaon, Thána.
 
-[550] School Master, Ubh�d�nda, Ratn�giri.
+[550] School Master, Ubhádánda, Ratnágiri.
 
-[551] R�o S�heb Shelke, Kolh�pur.
+[551] Ráo Sáheb Shelke, Kolhápur.
 
-[552] School Master, Basani, Ratn�giri.
+[552] School Master, Basani, Ratnágiri.
 
-[553] School Master, Chauk, Kol�ba.
+[553] School Master, Chauk, Kolába.
 
-[554] School Master, Ubh�d�nda, Ratn�giri.
+[554] School Master, Ubhádánda, Ratnágiri.
 
-[555] School Master, Khopoli, Kol�ba.
+[555] School Master, Khopoli, Kolába.
 
-[556] School Master, Anjarle, Ratn�giri.
+[556] School Master, Anjarle, Ratnágiri.
 
-[557] R�o S�heb Shelke, Kolh�pur.
+[557] Ráo Sáheb Shelke, Kolhápur.
 
-[558] School Master, Chowl, Kol�ba.
+[558] School Master, Chowl, Kolába.
 
-[559] School Master, Khopoli, Kol�ba.
+[559] School Master, Khopoli, Kolába.
 
-[560] School Master, Shirgaon, Th�na.
+[560] School Master, Shirgaon, Thána.
 
-[561] School Master, Anjarle, Ratn�giri.
+[561] School Master, Anjarle, Ratnágiri.
 
-[562] School Master, Bankavli, Ratn�giri.
+[562] School Master, Bankavli, Ratnágiri.
 
-[563] R�o S�heb Shelke, Kolh�pur.
+[563] Ráo Sáheb Shelke, Kolhápur.
 
-[564] School Master, Basani, Ratn�giri.
+[564] School Master, Basani, Ratnágiri.
 
-[565] School Master, Basani, Ratn�giri.
+[565] School Master, Basani, Ratnágiri.
 
-[566] School Master, Shirgaon, Th�na.
+[566] School Master, Shirgaon, Thána.
 
-[567] School Master, Anjarle, Ratn�giri.
+[567] School Master, Anjarle, Ratnágiri.
 
-[568] School Master, Shirgaon, Th�na.
+[568] School Master, Shirgaon, Thána.
 
-[569] School Master, Ubh�d�nda, Ratn�giri.
+[569] School Master, Ubhádánda, Ratnágiri.
 
-[570] School Master, Chauk, Kol�ba.
+[570] School Master, Chauk, Kolába.
 
-[571] School Master, Khopol, Kol�ba.
+[571] School Master, Khopol, Kolába.
 
-[572] R�o S�heb Shelke, Kolh�pur.
+[572] Ráo Sáheb Shelke, Kolhápur.
 
-[573] School Master, Chauk, Kol�ba.
+[573] School Master, Chauk, Kolába.
 
-[574] School Master, Basani, Ratn�giri.
+[574] School Master, Basani, Ratnágiri.
 
-[575] School Master, Vijayadurg, Ratn�giri.
+[575] School Master, Vijayadurg, Ratnágiri.
 
-[576] School Master, Pol�dpur, Kol�ba.
+[576] School Master, Poládpur, Kolába.
 
-[577] School Master, Khopoli, Kol�ba.
+[577] School Master, Khopoli, Kolába.
 
-[578] School Master, Shirgaon, Th�na.
+[578] School Master, Shirgaon, Thána.
 
-[579] School Master, Ibr�mpur, Ratn�giri.
+[579] School Master, Ibrámpur, Ratnágiri.
 
-[580] School Master, Medhe, Kol�ba.
+[580] School Master, Medhe, Kolába.
 
-[581] School Master, Shirgaon, Th�na.
+[581] School Master, Shirgaon, Thána.
 
-[582] School Master, Dahigaon, Th�na.
+[582] School Master, Dahigaon, Thána.
 
-[583] R�o S�heb Shelke, Kolh�pur.
+[583] Ráo Sáheb Shelke, Kolhápur.
 
-[584] School Master, Mithb�v, Ratn�giri.
+[584] School Master, Mithbáv, Ratnágiri.
 
-[585] School Master, Fonda, Ratn�giri.
+[585] School Master, Fonda, Ratnágiri.
 
-[586] School Master, Ibr�mpur, Ratn�giri.
+[586] School Master, Ibrámpur, Ratnágiri.
 
-[587] School Master, Ibr�mpur, Ratn�giri.
+[587] School Master, Ibrámpur, Ratnágiri.
 
-[588] School Mister, Chauk, Kol�ba.
+[588] School Mister, Chauk, Kolába.
 
-[589] School Master, Murb�d, Th�na.
+[589] School Master, Murbád, Thána.
 
-[590] R�o S�heb Shelke, Kolh�pur.
+[590] Ráo Sáheb Shelke, Kolhápur.
 
-[591] School Master, Achare, Ratn�giri.
+[591] School Master, Achare, Ratnágiri.
 
-[592] School Master, Khopoli, Kol�ba.
+[592] School Master, Khopoli, Kolába.
 
-[593] School Mister, Shirgaon, Th�na.
+[593] School Mister, Shirgaon, Thána.
 
-[594] R�o S�heb Shelke, Kolh�pur.
+[594] Ráo Sáheb Shelke, Kolhápur.
 
-[595] School Master, Ubh�d�nda, Ratn�giri.
+[595] School Master, Ubhádánda, Ratnágiri.
 
-[596] School Master, Bankavli, Ratn�giri.
+[596] School Master, Bankavli, Ratnágiri.
 
-[597] School Master, Achare, Ratn�giri.
+[597] School Master, Achare, Ratnágiri.
 
-[598] School Master, Ibr�mpur, Ratn�giri.
+[598] School Master, Ibrámpur, Ratnágiri.
 
-[599] School Master, Pendur, Ratn�giri.
+[599] School Master, Pendur, Ratnágiri.
 
-[600] R�o S�heb Shelke, Kolh�pur.
+[600] Ráo Sáheb Shelke, Kolhápur.
 
-[601] School Master, Ubh�d�nda, Ratn�giri.
+[601] School Master, Ubhádánda, Ratnágiri.
 
-[602] School Master, Bankavli, Ratn�giri.
+[602] School Master, Bankavli, Ratnágiri.
 
-[603] R�o S�heb Shelke, Kolh�pur.
+[603] Ráo Sáheb Shelke, Kolhápur.
 
-[604] School Master, Pendur, Ratn�giri.
+[604] School Master, Pendur, Ratnágiri.
 
-[605] School Master, Medhe, Kol�ba.
+[605] School Master, Medhe, Kolába.
 
-[606] School Master, Shirgaon, Th�na.
+[606] School Master, Shirgaon, Thána.
 
-[607] School Master, Adivare, Ratn�giri.
+[607] School Master, Adivare, Ratnágiri.
 
-[608] School Master, Devgad, Ratn�giri.
+[608] School Master, Devgad, Ratnágiri.
 
-[609] School Master, Chauk, Kol�ba.
+[609] School Master, Chauk, Kolába.
 
-[610] School Master, Umbergaon, Th�na.
+[610] School Master, Umbergaon, Thána.
 
-[611] R�o S�heb Shelke, Kolh�pur.
+[611] Ráo Sáheb Shelke, Kolhápur.
 
-[612] School Master, Ubh�d�nda, Ratn�giri.
+[612] School Master, Ubhádánda, Ratnágiri.
 
-[613] School Master, Adivare, Ratn�giri.
+[613] School Master, Adivare, Ratnágiri.
 
-[614] School Master, Pendur, Ratn�giri.
+[614] School Master, Pendur, Ratnágiri.
 
-[615] School Master, Vijayadurg, Ratn�giri.
+[615] School Master, Vijayadurg, Ratnágiri.
 
-[616] School Master, Pol�dpur, Kol�ba.
+[616] School Master, Poládpur, Kolába.
 
-[617] R�o S�heb Shelke, Kolh�pur.
+[617] Ráo Sáheb Shelke, Kolhápur.
 
-[618] School Master, Ubh�d�nda, Ratn�giri.
+[618] School Master, Ubhádánda, Ratnágiri.
 
-[619] School Master, Mithb�v, Ratn�giri.
+[619] School Master, Mithbáv, Ratnágiri.
 
-[620] School Master, Anjarle, Ratn�giri.
+[620] School Master, Anjarle, Ratnágiri.
 
-[621] School Master, Achare, Ratn�giri.
+[621] School Master, Achare, Ratnágiri.
 
-[622] School Master, Ibr�mpur, Ratn�giri.
+[622] School Master, Ibrámpur, Ratnágiri.
 
-[623] School Master, Poladpur, Kol�ba.
+[623] School Master, Poladpur, Kolába.
 
-[624] School Master, Khopoli, Kol�ba.
+[624] School Master, Khopoli, Kolába.
 
-[625] School Master, Chauk, Kol�ba.
+[625] School Master, Chauk, Kolába.
 
-[626] School Master, Shirgaon, Th�na.
+[626] School Master, Shirgaon, Thána.
 
-[627] School Master, Padghe, Th�na.
+[627] School Master, Padghe, Thána.
 
-[628] School Master, Mal�d, Th�na.
+[628] School Master, Malád, Thána.
 
-[629] School Master, Kh�rb�v, Th�na.
+[629] School Master, Khárbáv, Thána.
 
-[630] School Master, Dah�nu, Th�na.
+[630] School Master, Dahánu, Thána.
 
-[631] R�o S�heb Shelke, Kolh�pur.
+[631] Ráo Sáheb Shelke, Kolhápur.
 
-[632] School Master, Mithb�v, Ratn�giri.
+[632] School Master, Mithbáv, Ratnágiri.
 
-[633] School Master, Anjarle, Ratn�giri.
+[633] School Master, Anjarle, Ratnágiri.
 
-[634] School Master, Bhay�nd�r, Th�na.
+[634] School Master, Bhayándár, Thána.
 
-[635] School Master, Dah�nu, Th�na.
+[635] School Master, Dahánu, Thána.
 
-[636] R�o S�heb Shelke, Kolh�pur.
+[636] Ráo Sáheb Shelke, Kolhápur.
 
-[637] School Master, Ibr�mpur, Ratn�giri.
+[637] School Master, Ibrámpur, Ratnágiri.
 
-[638] School Master, Murb�d, Th�na.
+[638] School Master, Murbád, Thána.
 
-[639] R�o S�heb Shelke, Kolh�pur.
+[639] Ráo Sáheb Shelke, Kolhápur.
 
-[640] School Master, Basani, Ratn�giri.
+[640] School Master, Basani, Ratnágiri.
 
-[641] School Master, Mithb�v, Ratn�giri.
+[641] School Master, Mithbáv, Ratnágiri.
 
-[642] School Master, Ubh�d�nda, Ratn�giri.
+[642] School Master, Ubhádánda, Ratnágiri.
 
-[643] School Master, B�ndivade, Ratn�giri.
+[643] School Master, Bándivade, Ratnágiri.
 
-[644] School Master, Fonda, Ratn�giri.
+[644] School Master, Fonda, Ratnágiri.
 
-[645] School Master, Pendur, Ratn�giri.
+[645] School Master, Pendur, Ratnágiri.
 
-[646] School Master, Chauk, Kol�ba.
+[646] School Master, Chauk, Kolába.
 
-[647] School Master, Medhe, Kol�ba.
+[647] School Master, Medhe, Kolába.
 
-[648] School Master, Bhuwan, Th�na.
+[648] School Master, Bhuwan, Thána.
 
-[649] School Master, R�i, Th�na.
+[649] School Master, Rái, Thána.
 
-[650] R�o S�heb Shelke, Kolh�pur.
+[650] Ráo Sáheb Shelke, Kolhápur.
 
-[651] School Master, B�ndivade, Ratn�giri.
+[651] School Master, Bándivade, Ratnágiri.
 
-[652] School Master, K�lshe, Ratn�giri.
+[652] School Master, Kálshe, Ratnágiri.
 
-[653] School Master, Poladpur, Kol�ba.
+[653] School Master, Poladpur, Kolába.
 
-[654] School Master, M�l�d, Th�na.
+[654] School Master, Málád, Thána.
 
-[655] R�o S�heb Shelke, Kolh�pur.
+[655] Ráo Sáheb Shelke, Kolhápur.
 
-[656] School Master, B�ndivade, Ratn�giri.
+[656] School Master, Bándivade, Ratnágiri.
 
-[657] School Master, Ubh�d�nda, Ratn�giri.
+[657] School Master, Ubhádánda, Ratnágiri.
 
-[658] R�o S�heb Shelke, Kolh�pur.
+[658] Ráo Sáheb Shelke, Kolhápur.
 
-[659] School Master, Ubh�d�nda, Ratn�giri.
+[659] School Master, Ubhádánda, Ratnágiri.
 
-[660] School Master, Basani, Ratn�giri.
+[660] School Master, Basani, Ratnágiri.
 
-[661] School Master, Khopoli, Kol�ba.
+[661] School Master, Khopoli, Kolába.
 
-[662] School Master, R�i, Th�na.
+[662] School Master, Rái, Thána.
 
-[663] School Master, B�ndivade, Ratn�giri.
+[663] School Master, Bándivade, Ratnágiri.
 
-[664] R�o S�heb Shelke, Kolh�pur.
+[664] Ráo Sáheb Shelke, Kolhápur.
 
-[665] School Master, Ubh�d�nda, Ratn�giri.
+[665] School Master, Ubhádánda, Ratnágiri.
 
-[666] School Master, Khopoli, Kol�ba.
+[666] School Master, Khopoli, Kolába.
 
-[667] School Master, Achare, Ratn�giri.
+[667] School Master, Achare, Ratnágiri.
 
-[668] School Master, Mithb�v, Ratn�giri.
+[668] School Master, Mithbáv, Ratnágiri.
 
-[669] School Master, Achare, Ratn�giri.
+[669] School Master, Achare, Ratnágiri.
 
-[670] School Master, Ubh�d�nda, Ratn�giri.
+[670] School Master, Ubhádánda, Ratnágiri.
 
-[671] School Master, Khopoli, Kol�ba.
+[671] School Master, Khopoli, Kolába.
 
-[672] School Master, Mithb�v, Ratn�giri.
+[672] School Master, Mithbáv, Ratnágiri.
 
-[673] School Master, Anjarle, Ratn�giri.
+[673] School Master, Anjarle, Ratnágiri.
 
-[674] School Master, Pendur, Ratn�giri.
+[674] School Master, Pendur, Ratnágiri.
 
-[675] R�o S�heb Shelke, Kolh�pur.
+[675] Ráo Sáheb Shelke, Kolhápur.
 
-[676] School Master, Devgad, Ratn�giri.
+[676] School Master, Devgad, Ratnágiri.
 
-[677] R�o S�heb Shelke, Kolh�pur.
+[677] Ráo Sáheb Shelke, Kolhápur.
 
-[678] School Master, B�ndivade, Ratn�giri.
+[678] School Master, Bándivade, Ratnágiri.
 
-[679] School Master, Bankavli, Ratn�giri.
+[679] School Master, Bankavli, Ratnágiri.
 
-[680] School Master, Poladpur, Kol�ba.
+[680] School Master, Poladpur, Kolába.
 
-[681] School Master, Ubh�d�nda, Ratn�giri.
+[681] School Master, Ubhádánda, Ratnágiri.
 
-[682] School Master, Ibr�mpur, Ratn�giri.
+[682] School Master, Ibrámpur, Ratnágiri.
 
-[683] R�o S�heb Shelke, Kolh�pur.
+[683] Ráo Sáheb Shelke, Kolhápur.
 
-[684] School Master, Mokhade, Th�na.
+[684] School Master, Mokhade, Thána.
 
-[685] School Master, Mithb�v, Ratn�giri.
+[685] School Master, Mithbáv, Ratnágiri.
 
-[686] R�o S�heb Shelke, Kolh�pur.
+[686] Ráo Sáheb Shelke, Kolhápur.
 
-[687] School Master, Khed, Ratn�giri.
+[687] School Master, Khed, Ratnágiri.
 
-[688] School Master, Kelw�-M�him, Th�na.
+[688] School Master, Kelwá-Máhim, Thána.
 
-[689] School Master, Ubh�d�nda, Ratn�giri.
+[689] School Master, Ubhádánda, Ratnágiri.
 
-[690] School Master, Devgad, Ratn�giri.
+[690] School Master, Devgad, Ratnágiri.
 
-[691] R�o S�heb Shelke, Kolh�pur.
+[691] Ráo Sáheb Shelke, Kolhápur.
 
-[692] School Master, Ubh�d�nda, Ratn�giri.
+[692] School Master, Ubhádánda, Ratnágiri.
 
-[693] R�o S�heb Shelke, Kolh�pur.
+[693] Ráo Sáheb Shelke, Kolhápur.
 
-[694] School Master, Chowl, Kol�ba.
+[694] School Master, Chowl, Kolába.
 
-[695] School Master, Ubh�d�nda, Ratn�giri.
+[695] School Master, Ubhádánda, Ratnágiri.
 
-[696] R�o S�heb Shelke, Kolh�pur.
+[696] Ráo Sáheb Shelke, Kolhápur.
 
-[697] School Master, Mithb�v, Ratn�giri.
+[697] School Master, Mithbáv, Ratnágiri.
 
-[698] School Master, Vavanje, Kol�ba.
+[698] School Master, Vavanje, Kolába.
 
-[699] School Master, M�l�d, Th�na.
+[699] School Master, Málád, Thána.
 
-[700] R�o S�heb Shelke, Kolh�pur.
+[700] Ráo Sáheb Shelke, Kolhápur.
 
-[701] School Master, Achare, Ratn�giri.
+[701] School Master, Achare, Ratnágiri.
 
-[702] School Master, Murb�d, Th�na.
+[702] School Master, Murbád, Thána.
 
-[703] School Master, Achare, Ratn�giri.
+[703] School Master, Achare, Ratnágiri.
 
-[704] R�o S�heb Shelke, Kolh�pur.
+[704] Ráo Sáheb Shelke, Kolhápur.
 
-[705] School Master, Fonda, Ratn�giri.
+[705] School Master, Fonda, Ratnágiri.
 
-[706] School Master, Ubh�d�nda, Ratn�giri.
+[706] School Master, Ubhádánda, Ratnágiri.
 
-[707] School Master, Kochare, Ratn�giri.
+[707] School Master, Kochare, Ratnágiri.
 
-[708] School Master, Varsai, Kol�ba.
+[708] School Master, Varsai, Kolába.
 
-[709] School Master, Dah�nu, Th�na.
+[709] School Master, Dahánu, Thána.
 
-[710] R�o S�heb Shelke, Kolh�pur.
+[710] Ráo Sáheb Shelke, Kolhápur.
 
-[711] School Master, Achare, Ratn�giri.
+[711] School Master, Achare, Ratnágiri.
 
-[712] R�o S�heb Shelke, Kolh�pur.
+[712] Ráo Sáheb Shelke, Kolhápur.
 
-[713] School Master, Ubh�d�nda, Ratn�giri.
+[713] School Master, Ubhádánda, Ratnágiri.
 
-[714] School Master, Ibr�mpur, Ratn�giri.
+[714] School Master, Ibrámpur, Ratnágiri.
 
-[715] School Master, Fonda, Ratn�giri.
+[715] School Master, Fonda, Ratnágiri.
 
-[716] School Master, Padghe, Th�na.
+[716] School Master, Padghe, Thána.
 
-[717] School Master, Dahigaon, Th�na.
+[717] School Master, Dahigaon, Thána.
 
-[718] R�o S�heb Shelke, Kolh�pur.
+[718] Ráo Sáheb Shelke, Kolhápur.
 
-[719] School Master, Shiravde, Ratn�giri.
+[719] School Master, Shiravde, Ratnágiri.
 
-[720] School Master, Medhe, Kol�ba.
+[720] School Master, Medhe, Kolába.
 
-[721] School Master, Shirgaon, Th�na.
+[721] School Master, Shirgaon, Thána.
 
-[722] School Master, Umela, Th�na.
+[722] School Master, Umela, Thána.
 
-[723] School Master, Fonda, Ratn�giri.
+[723] School Master, Fonda, Ratnágiri.
 
-[724] R�o S�heb Shelke, Kolh�pur.
+[724] Ráo Sáheb Shelke, Kolhápur.
 
-[725] R�o S�heb Shelke, Kolh�pur.
+[725] Ráo Sáheb Shelke, Kolhápur.
 
-[726] School Master, Ubh�d�nda, Ratn�giri.
+[726] School Master, Ubhádánda, Ratnágiri.
 
-[727] R�o S�heb Shelke, Kolh�pur.
+[727] Ráo Sáheb Shelke, Kolhápur.
 
-[728] School Master, Mithb�v, Ratn�giri.
+[728] School Master, Mithbáv, Ratnágiri.
 
-[729] School Master, Dah�nu, Th�na.
+[729] School Master, Dahánu, Thána.
 
-[730] School Master, Ubh�d�nda, Ratn�giri.
+[730] School Master, Ubhádánda, Ratnágiri.
 
-[731] School Master, Devgad, Ratn�giri.
+[731] School Master, Devgad, Ratnágiri.
 
-[732] School Master, Mithb�v, Ratn�giri.
+[732] School Master, Mithbáv, Ratnágiri.
 
-[733] School Master, Khopoli, Kol�ba.
+[733] School Master, Khopoli, Kolába.
 
-[734] School Master, Edwan, Th�na.
+[734] School Master, Edwan, Thána.
 
-[735] School Master, Vankavli, Ratn�giri.
+[735] School Master, Vankavli, Ratnágiri.
 
-[736] School Master, Palshet, Ratn�giri.
+[736] School Master, Palshet, Ratnágiri.
 
-[737] R�o S�heb Shelke, Kolh�pur.
+[737] Ráo Sáheb Shelke, Kolhápur.
 
-[738] School Master, K�lshe, Ratn�giri.
+[738] School Master, Kálshe, Ratnágiri.
 
-[739] School Master, Mithb�v, Ratn�giri.
+[739] School Master, Mithbáv, Ratnágiri.
 
-[740] School Master, K�lshe, Ratn�giri.
+[740] School Master, Kálshe, Ratnágiri.
 
-[741] School Master, Khopoli, Kol�ba.
+[741] School Master, Khopoli, Kolába.
 
-[742] R�o S�heb Shelke, Kolh�pur.
+[742] Ráo Sáheb Shelke, Kolhápur.
 
-[743] School Master, Pendur, Ratn�giri.
+[743] School Master, Pendur, Ratnágiri.
 
-[744] School Master, Apte, Panwel, Kol�ba.
+[744] School Master, Apte, Panwel, Kolába.
 
-[745] R�o S�heb Shelke, Kolh�pur.
+[745] Ráo Sáheb Shelke, Kolhápur.
 
-[746] School Master, Ubh�d�nda, Ratn�giri.
+[746] School Master, Ubhádánda, Ratnágiri.
 
-[747] School Master, Chawk, Kol�ba.
+[747] School Master, Chawk, Kolába.
 
-[748] School Master, Basani, Ratn�giri.
+[748] School Master, Basani, Ratnágiri.
 
-[749] School Master, Pendur, Ratn�giri.
+[749] School Master, Pendur, Ratnágiri.
 
-[750] School Master, Chawl, Kol�ba.
+[750] School Master, Chawl, Kolába.
 
-[751] R�o S�heb Shelke, Kolh�pur.
+[751] Ráo Sáheb Shelke, Kolhápur.
 
-[752] School Master, Jambivali, Kol�ba.
+[752] School Master, Jambivali, Kolába.
 
-[753] R�o S�heb Shelke, Kolh�pur.
+[753] Ráo Sáheb Shelke, Kolhápur.
 
-[754] School Master, Mithb�v, Ratn�giri.
+[754] School Master, Mithbáv, Ratnágiri.
 
-[755] School Master, Ubh�d�nda, Ratn�giri.
+[755] School Master, Ubhádánda, Ratnágiri.
 
-[756] School Master, Adivare, Ratn�giri.
+[756] School Master, Adivare, Ratnágiri.
 
-[757] School Master, N�ringre, Ratn�giri.
+[757] School Master, Náringre, Ratnágiri.
 
-[758] School Master, K�lshe, Ratn�giri.
+[758] School Master, Kálshe, Ratnágiri.
 
-[759] R�o S�heb Shelke, Kolh�pur.
+[759] Ráo Sáheb Shelke, Kolhápur.
 
-[760] School Master, Adivare, Ratn�giri.
+[760] School Master, Adivare, Ratnágiri.
 
-[761] School Master, K�lshe, Ratn�giri.
+[761] School Master, Kálshe, Ratnágiri.
 
-[762] School Master, Achare, Ratn�giri.
+[762] School Master, Achare, Ratnágiri.
 
-[763] School Master, Anjarle, Ratn�giri.
+[763] School Master, Anjarle, Ratnágiri.
 
-[764] School Master, Achare, Ratn�giri.
+[764] School Master, Achare, Ratnágiri.
 
-[765] School Master, Fonda, Ratn�giri.
+[765] School Master, Fonda, Ratnágiri.
 
-[766] School Master, Chauk, Kol�ba.
+[766] School Master, Chauk, Kolába.
 
-[767] R�o S�heb Shelke, Kolh�pur.
+[767] Ráo Sáheb Shelke, Kolhápur.
 
-[768] R�o S�heb Shelke, Kolh�pur.
+[768] Ráo Sáheb Shelke, Kolhápur.
 
-[769] School Master, Medhe, Kol�ba.
+[769] School Master, Medhe, Kolába.
 
-[770] School Master, Anjarle, Ratn�giri.
+[770] School Master, Anjarle, Ratnágiri.
 
-[771] School Master, Palshet, Ratn�giri.
+[771] School Master, Palshet, Ratnágiri.
 
-[772] School Master, K�lshe, Ratn�giri.
+[772] School Master, Kálshe, Ratnágiri.
 
-[773] School Master, Mokh�de, Th�na.
+[773] School Master, Mokháde, Thána.
 
-[774] R�o S�heb Shelke, Kolh�pur.
+[774] Ráo Sáheb Shelke, Kolhápur.
 
-[775] School Master, K�lshe, Ratn�giri.
+[775] School Master, Kálshe, Ratnágiri.
 
-[776] School Master, Chawk, Kol�ba.
+[776] School Master, Chawk, Kolába.
 
-[777] School Master, K�lshe, Ratn�giri.
+[777] School Master, Kálshe, Ratnágiri.
 
-[778] School Master, Fonda, Ratn�giri.
+[778] School Master, Fonda, Ratnágiri.
 
-[779] School Master, Achare, Ratn�giri.
+[779] School Master, Achare, Ratnágiri.
 
-[780] School Master, N�ringre, Ratn�giri.
+[780] School Master, Náringre, Ratnágiri.
 
-[781] School Master, Ubh�d�nda, Ratn�giri.
+[781] School Master, Ubhádánda, Ratnágiri.
 
-[782] R�o S�heb Shelke, Kolh�pur.
+[782] Ráo Sáheb Shelke, Kolhápur.
 
-[783] School Master, Rewadanda, Kol�ba.
+[783] School Master, Rewadanda, Kolába.
 
-[784] School Master, Ibr�mpur, Ratn�giri.
+[784] School Master, Ibrámpur, Ratnágiri.
 
-[785] School Master, Adivare, Ratn�giri.
+[785] School Master, Adivare, Ratnágiri.
 
-[786] School Master, Anjur, Th�na.
+[786] School Master, Anjur, Thána.
 
-[787] R�o S�heb Shelke, Kolh�pur.
+[787] Ráo Sáheb Shelke, Kolhápur.
 
-[788] School Master, Anjarle, Ratn�giri.
+[788] School Master, Anjarle, Ratnágiri.
 
-[789] School Master, R�i, Th�na.
+[789] School Master, Rái, Thána.
 
-[790] School Master, Khopoli, Kol�ba.
+[790] School Master, Khopoli, Kolába.
 
-[791] School Master, R�i, Th�na.
+[791] School Master, Rái, Thána.
 
-[792] School Master, Padghe, Th�na.
+[792] School Master, Padghe, Thána.
 
-[793] R�o S�heb Shelke, Kolh�pur.
+[793] Ráo Sáheb Shelke, Kolhápur.
 
-[794] School Master, Khopoli, Kol�ba.
+[794] School Master, Khopoli, Kolába.
 
-[795] School Master, B�ndivade, Ratn�giri.
+[795] School Master, Bándivade, Ratnágiri.
 
-[796] School Master, Devgad, Ratn�giri.
+[796] School Master, Devgad, Ratnágiri.
 
-[797] School Master, Fonda, Ratn�giri.
+[797] School Master, Fonda, Ratnágiri.
 
-[798] School Master, Ubh�d�nda, Ratn�giri.
+[798] School Master, Ubhádánda, Ratnágiri.
 
-[799] School Master, D�sg�v, Kol�ba.
+[799] School Master, Dásgáv, Kolába.
 
-[800] School Master, V�da, Th�na.
+[800] School Master, Váda, Thána.
 
-[801] R�o S�heb Shelke, Kolh�pur.
+[801] Ráo Sáheb Shelke, Kolhápur.
 
-[802] School Master, Khopoli, Kol�ba.
+[802] School Master, Khopoli, Kolába.
 
-[803] School Master, Fonda, Ratn�giri.
+[803] School Master, Fonda, Ratnágiri.
 
-[804] School Master, N�ringre, Ratn�giri.
+[804] School Master, Náringre, Ratnágiri.
 
-[805] School Master, Umberg�on, Th�na.
+[805] School Master, Umbergáon, Thána.
 
-[806] R�o S�heb Shelke, Kolh�pur.
+[806] Ráo Sáheb Shelke, Kolhápur.
 
-[807] School Master, Chinchani, Th�na.
+[807] School Master, Chinchani, Thána.
 
-[808] School Master, Dah�nu, Th�na.
+[808] School Master, Dahánu, Thána.
 
-[809] School Master, D�bhol, Ratn�giri.
+[809] School Master, Dábhol, Ratnágiri.
 
-[810] School Master, Fonda, Ratn�giri.
+[810] School Master, Fonda, Ratnágiri.
 
-[811] School Master, Chauk, Kol�ba.
+[811] School Master, Chauk, Kolába.
 
-[812] School Master, V�de, Th�na.
+[812] School Master, Váde, Thána.
 
-[813] R�o S�heb Shelke, Kolh�pur.
+[813] Ráo Sáheb Shelke, Kolhápur.
 
 [814] School Master, Poladpur and Vijaydurg.
 
-[815] School Master, Ibr�mpur, Ratn�giri.
+[815] School Master, Ibrámpur, Ratnágiri.
 
-[816] School Master, N�ringre, Ratn�giri.
+[816] School Master, Náringre, Ratnágiri.
 
-[817] School Master, Ibr�mpur, Ratn�giri.
+[817] School Master, Ibrámpur, Ratnágiri.
 
-[818] School Master, Fonda, Ratn�giri.
+[818] School Master, Fonda, Ratnágiri.
 
-[819] School Master, Bankavli, Ratn�giri.
+[819] School Master, Bankavli, Ratnágiri.
 
-[820] School Master, Vijaydurg, Ratn�giri.
+[820] School Master, Vijaydurg, Ratnágiri.
 
-[821] School Master, Khopoli, Kol�ba.
+[821] School Master, Khopoli, Kolába.
 
-[822] School Master, Poladpur, Kol�ba.
+[822] School Master, Poladpur, Kolába.
 
-[823] School Master, Bassein, Th�na.
+[823] School Master, Bassein, Thána.
 
-[824] School Master, Mithb�v, Ratn�giri.
+[824] School Master, Mithbáv, Ratnágiri.
 
 [825] The terms given below are as they are used by the common people
 in popular parlance in which form they are given in the text. They will
@@ -11422,367 +11396,4 @@ only such meanings of the terms are given as apply in the context.
 End of the Project Gutenberg EBook of Folk Lore Notes. Vol. II--Konkan, by 
 R. E. Enthoven and A. M. T. Jackson
 
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-The Project Gutenberg EBook of Folk Lore Notes. Vol. II--Konkan, by 
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-Title: Folk Lore Notes. Vol. II--Konkan
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-Author: R. E. Enthoven
-        A. M. T. Jackson
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-Release Date: July 16, 2018 [EBook #57520]
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-Language: English
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