Calibration 2g.6 — validation humaine du tagging

Rapport · Re-roller

Legende des roles

RoleDefinitionExemple Brihaddesi
mainVers principal du texte (le contenu canonique de l'ouvrage)धैवतश्च निषादश्च गीतौ तुम्बुरुणा स्वरौ ॥७८॥
annotation_inlineCommentaire interligne en petits caracteres (variante manuscrite, glose)मत्सरी / अङ्धी / ₹क
editorial_bracketAjout editorial entre crochets [...] OU note avec marqueur ° / ॰[२. शुद्धाः, विकृताः...] / [अनु ॰ ११५]
footnoteNote de bas de page (au bas de la page, separee du texte)<sup>१३५</sup>षाडवा:
page_headerEn-tete de page (titre du livre, en haut)BRHADDESI
page_footerPied de page (texte au bas, sous le contenu)(texte de pied de page)
page_numberJuste le numero de page, isole (en haut ou en bas)181 / 70 / 46
section_headerTitre d'une section ou sous-section dans la page[२. आर्षभी]
captionLegende d'une figure ou tableauFig. 1 : svaramaṇḍala
list_itemItem d'une liste enumere1. ... 2. ... 3. ...
tableLigne d'un tableau de donnees(colonnes alignees)
verse_numberNumero de verset isole (souvent entre dandas)॥१९०॥ / ॥७८॥
unknownNon classe (l'algo n'a pas su decider)—
5 demi-pages random (seed 20630). Si role auto correct → ne touche rien. Sinon → dropdown. Click sur image pour zoom plein écran. Bouton ? en haut à droite = légende.

vol_I_p091 LEFT — 43 lignes

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1 BRHADDEŚI page_header
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2 164 page_number
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3 52. Abhivyañjakatā means the process of manifestation of something that is list_item
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4 already in existence. In Grammar Philosophy śabda is eternal and its subtle and list_item
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5 imperceptible element called sphota (lit. 'bursting' or flash on the mind) is list_item
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6 vyangya (object of vyanjanā). Matanga seems to be influenced by this line of list_item
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7 thought which later culminated in the dhvani theory in literature. list_item
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8 53. The visista dharma (specific quality or nature) i.e. the differentia of a list_item
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9 thing is svalakṣaṇa. This is understood at two levels, one is the specific nature of list_item
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10 a thing i.e. it is related to the <i>vyakti</i> or particular or individual, the other is the list_item
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11 dharma or nature that is common to many i.e. the generic nature or jāti. The list_item
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12 first one is according to the Bauddha system and the second one is according to list_item
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13 all those systems that accept jāti, e.g. Mīmāṃsā. Bauddha logic has given list_item
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14 elaborate treatment and discussion of svalakşana in the context of pratyakşa list_item
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15 (perception ). It does not seem probable that Matanga was influenced by this list_item
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16 system, because non-existence of a common quality or attribute or nature of a list_item
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17 thing accepted in majority of the schools of Bauddha logic could not perhaps be list_item
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18 congenial to the explanation of the perception of sruti and svara which would list_item
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19 require a 'continuity' of their common features. list_item
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20 54. Nabhaḥpuṣpa i.e. a flower grown in the sky is a classic example of an list_item
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21 absurdity or impossibility just like vandhyāputra, the son of a sterile woman. list_item
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22 55. Arthāpatti is one of the pramāņas i.e. means of valid knowledge list_item
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23 propounded specially by the mimāmsā system and accepted by Advaita Vedānta. list_item
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24 Nyāya includes it under anumāna. It has been defined as - list_item
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25 अर्थापतिरपि दृष्टः श्रुतो वाऽर्थः अन्यथा नोपपद्यते इत्यर्थकल्पना । main
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26 ( Śabarabhāṣya on Mīm Sū I, 1.5 ) main
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27 When a seen or heard thing is not proved right in another way, then the main
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28 imagination of something is known as arthāpatti. main
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29 For example, if Devadatta is alive and is not at home, it is imagined that he main
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30 is outside, or, the classic example is that if Devadatta is fat, but does not eat main
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31 during the day, then it is imagined that he eats at night, because his fatness that main
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32 is seen could not be explained or proved through non-consumption of food. main
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33 Hence arthāpatti is translated as negative inference. main
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34 56. All the systems of Indian philosophy except the Carvaka system, accept main
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35 anumāna as a pramāņa. The Nyāya system has given its elaborate treatment. It main
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36 has to be preceded by perception ( pratyaksa ). One who has not seen the main
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37 concomitance of smoke and fire, could not infer fire on the basis of the main
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38 perception of smoke. The classic example of anumana is — main
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39 पर्वतोऽयं विश्वमान् धूमवत्त्वात् । main
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40 This hill is fiery because of there being smoke. This inference presumes or main
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41 is preceded by vyāpti-graha (apprehension of universal concomitance) which is main
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42 thus expressed - main
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43 यत्र यत्र धूमस्तत्र तत्र बह्निः । unknown
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1 (vide) annotation_inline
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2 BRHADDEŚĪ page_header
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3 222 page_number
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4 वर्णनीयसमायुक्ता मते केषाञ्चिदिष्यते । main
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5 रम्यगीतगुणैर्युक्ता छन्दोगणसमन्विता ॥ main
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6 अलङ्काररसोपेता कर्तव्यैला मनीषिभि: ॥४२२॥ main
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7 [एलाभेदा:] section_header
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8 [क. तत्र गणैला- प्रकारा:] section_header
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9 आदौ नादावती प्रोक्ता ततो हंसावती मता। main
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10 नन्दावती तृतीया च तुर्या भद्रावती स्मृता ॥४२३॥ main
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11 ऋग्वेदादिसमुद्भूता विचित्रध्वनिरञ्जिता । main
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12 इत्येला गणमार्गेण बुधैरुक्ता चतुर्विधा ३२॥ ४२४॥ main
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13 [१. नादावती] section_header
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14 एला नादावती रम्या वर्णालङ्कारशोभिता । main
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15 गीयते मण्ठतालेन नादयुक्ता पदे पदे ॥ main
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16 टक्करागो भवेत्तत्र सर्वेषामनुरञ्जकः ॥४२५॥ main
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17 श्वेतो वर्णश्च विज्ञेय: शृङ्गार: कथितो रस: । main
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18 कैशिकी वृत्तिराख्याता पाञ्चाली रीतिरिष्यते ॥४२६। main
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19 (तिरिप्यते) annotation_inline
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20 भारती देवता तस्या ब्राह्मणानां कुलं तथा । main
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21 यत्र चन्द्रगणा: पञ्च स्वर्गणैकेन संयुता[:] ॥ editorial_bracket
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22 (में?र्ग) annotation_inline
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23 एला नादावती नाम सा स्मृता पूर्वसूरिभि: ॥४२७॥ main
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24 [२. हंसावती] section_header
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25 हंसस्येव गतिं कृत्वा नादेन च पदेन च ३३। main
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26 का सा (?) annotation_inline
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27 समं प्रवर्तते यस्मात् ततो हंसावती स्मृता ॥ main
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28 तालो द्वितीयकस्तत्र हिन्दोलेन च गीयते ॥४२८॥ main
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29 रक्तो वर्ण: समाख्यातश्चण्डिका देवता भवेत् । main
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30 वृत्तिरारभटी प्रोक्ता लाटीया रीतिरिष्यते ॥४२९॥ main
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1 151 page_number
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2 TRANSLATION page_header
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3 Māmāgari. Sādhāsāsā. main
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4 Sāriririgāgārī. annotation_inline
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5 dhāsāsāgāgadhari. annotation_inline
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6 Sāsāsadhāmamagāsasasāsa. Sāsādhādhāpāpāsa pāpañcamadhādhāpañca[ma] editorial_bracket
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7 sāpādhādhādhādhāpā. Pamāgāsā. Sāsāgārīgārī gādhāsāsā. Ardhavesarī [ii] editorial_bracket
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8 Combined with şadja as the initial and concluding note, has concert of main
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9 madhyama and ṛṣabha, is laden with the svaras comprised of two śrutis each, main
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10 is commingled with kākalī and antara and is sādhāraņakṛtā, i.e., uses sādhāraņa main
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11 svaras (viz. kākalī and antara), this harṣapurikā bears the name deśī<sup>25</sup> main
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12 (regional). annotation_inline
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13 (65) annotation_inline
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14 Illustration - Sânīdhānīsāsāmāpā. Māgādhāmā. Gāsāsāgā. Gadhānī. main
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15 Sāsādhāsā. Nidhāpāpāgagāmagāmasāsānidhāsāsā. Pāmāgādhāmāgāsāsā. main
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16 Pāmāpāpāsarisāsāsāmāgā. Gapāpānidhā. Sarinīpāmāgāgānidhāsāsāsarīsarī. main
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17 Sāsāridhāpāpā. Māgārisāsāsārīsāsāsamā. Gamāgamāgamāgapāpāmāgārisarīsāsā. main
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18 Sāpāmāgārisāgaga. Sarimāgārīsānīsasā. Harşapūrī [iii] editorial_bracket
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19 Māṅgālī has madhyama as aṁśa, ṣaḍja as the concluding note, is brilliant main
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20 with madhyama, has concert between madhyama and ṛṣabha, is complete and main
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21 delightful to the people. This bhāṣā should be known as māṅgālī by the main
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22 knowledgeable ones in music. main
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23 (66) annotation_inline
parent ligne 22
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24 Illustration - Māgāmā gāsāmāpamā. Gamapāpāsasanisāsānīpāpāpāma. main
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25 Gamamagagamāmā. Sagama. Pāpānisānisāsā sanīsāsāsanīpāpā.... pāmā. main
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26 Papāmamā. Pamagāpamagā. Māmāmaga. Sāsāgamāpāpāsanirīrī. Māgārī. main
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27 Sanisasā. Māṅgālī [iv] editorial_bracket
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28 Saindhavī should be embellished with ṣaḍja as the initial and concluding main
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29 note, is replete with sadja and madhyama and similarly there is (mutual main
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30 movement between) niṣāda and ṛṣabha. They have known it as bearing the main
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31 name of deśa (region), being born of the Sindhu region. main
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32 (67) annotation_inline
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33 Illustration - Sārī. Māmā. Mādhāpāpāpāgā. Pāmāgārī. Pāmāgārī. Sanī. main
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34 Sādhāsārīmarīmā. Mārnādhāpāpā. Pādhamāpādhāpā māgārīsanīsāsī. Svindhavī [v] editorial_bracket
parent ligne 33
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vol_II_p065 LEFT — 28 lignes

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1 BRHADDEŚÏ page_header
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2 112 page_number
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3 [५. बोट्टरागः] section_header
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4 स्यात् षड्जमध्यमाजाते: पञ्चम्याश्च विनिर्गत: । main
via surya_layout
5 बोट्टरागश्च विज्ञेय: पञ्चमांशोऽन्तमध्यम: ॥३२४॥ main
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6 पञ्चमोंऽशो( ऽन्त)मध्यमः annotation_inline
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7 [अनुः १९६] section_header
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8 [अस्यार्थ:-]बोट्टराग: षड्जग्रामसम्बन्ध:<sup>७७</sup>षड्जमध्यमापञ्चमीजात्योर्जातत्वात्। editorial_bracket
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9 यद्यप्युभयग्रामसम्भूतजातिद्वयसमुत्पन्नः,तथापि पञ्चमस्य<sup>७८</sup>चतुंःश्रुतिकत्वात् षड्जग्रामसम्बन्धः। main
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10 पञ्चमो ग्रहोंऽशश्च । मध्यमो न्यास: । निषादगान्धारयोरल्पत्वम्<sup>७९</sup>। निषादोऽत्र काकली । main
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11 पूर्णस्वरश्चायम्। उत्सवे चास्य विनियोगः। शान्तादिको रसः। पञ्चमादिमूर्छना । आरोही वर्णः । main
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12 प्रसन्नान्तोऽलङ्कारः। दक्षिणे कला, वार्तिक कला, चित्रे कला । स्वरपदगीते चच्चत्पुटादितालः । main
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13 [६. हिन्दोल:] section_header
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14 षड्जांशन्याससंयुक्तो धैवतर्षभवर्जित:। main
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15 धैवत्यार्षभिकात्यक्तो हिन्दोल: प्रेक्षणे भवेत् ॥ ३२५॥ main
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16 र्व्य(भी?भिका)॰ annotation_inline
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17 [अनु॰ १९७] section_header
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18 [अस्यार्थ: -] हिन्दोलको मध्यमग्रामसम्बन्ध: । <sup>८</sup>°[ननु] धैवत्यार्षभीरहितोभय- editorial_bracket
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19 रहित:।उभय annotation_inline
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20 ग्रामसम्बन्ध्यशेषस्वराख्यजातिसमुत्पत्रत्वादुभयग्रामिकत्वमेव युक्तम् ,कथं मध्यमग्रामाश्रित इति? main
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21 ग्रामसम्बन्धः annotation_inline
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22 धैवतर्षभहीनत्वान्मध्यमग्रामसम्बन्ध एव, ८१भरतकोहलादिभिराचार्यै: main
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23 षड्जग्रामे annotation_inline
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24 ॰भी(ही)क annotation_inline
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25 धैवतर्षभलोपस्यानिष्टत्वात् । केचित् षड्जग्रामाश्रित एवायमिति मन्यन्ते चतुः-श्रुतिकस्य main
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26 पञ्चमस्यात्रोपलम्भात् । धैवतस्य चानाशित्वं तानविषयमेव द्रष्टव्यं न सर्वत्रेति । एतच्चायुक्तम् । एवं main
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27 हि सित ग्राममूर्छनाभेदो न स्यादिति । main
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28 (छ) annotation_inline
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1 15 page_number
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2 TRANSLATION page_header
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3 "Some who are adept in the knowledge of śrutis, speak of twenty-two śrutis; main
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4 some (speak of them) as being differentiated into sixty-six. Others propound main
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5 their infinity itself." annotation_inline
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6 (Anu. 7) annotation_inline
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7 But then, what is the measure of śruti? It is being explained. Pañcama is main
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8 known as being seated in the two grāmas.19 The difference of that (pañcama) main
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9 through utkarşa 20 (augmentation) and apakarşa 21 (diminution) through main
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10 mārdava 22 (lit. softness) and āyatatva 23 (lit. the state of being stretched or main
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11 extended) is the measure of śruti (lit. śruti is of that measure). main
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12 (Anu. 8) annotation_inline
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13 Now the nidarsana 24 (demonstration) of the twenty-two-fold nature of srutis main
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14 is thus (being given). Having made two viņās equal in measure,25 string,26 main
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15 upavādana 27 (the place where the strings are tied up at the lower end of the main
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16 viņā), daņļa28 (rod or board) and mūrchanā29 (tuning), they (two viņās) should main
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17 be established in şadjagrāma.50 On one of these, having made the śruti main
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18 madhyamagrāmiki31 (belonging to madhyama-grāma) on account of the apakarşa main
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19 (lowering) of pañcama, (one) should make the same śruti şadjagrāmikī 32 main
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20 (belonging to sadjagrāma) on account of pañcama.35 Thus (the vinā) becomes main
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21 lowered by (one) śruti, but there is no special gain,34 because of there being main
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22 only the perception of high and low. Again one should lower in the same main
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23 manner<sup>35</sup> so that gāndhāra and niṣāda that are the subjects (kartṛ in dual no.) main
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24 on one viņā will 'enter' the rabha-dhaivata 36 that have attained objectification main
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25 (karmatā) on the unchanged (sthirā) viņā on account of their (of gāndhāra- main
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26 niṣāda) being 'more's7 (higher) by two śrutis (each, in relation to ṛṣabha- main
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27 dhaivata). Again also, the dhaivata-ṛṣabha on the cala (mobile) viṇā that is main
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28 lowered in the same manner, will enter the pañcama-şadja on the other (viņā), main
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29 on account of their being 'more's8 (higher) (than the latter) by three śrutis main
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30 (each). Again also, on the (cala) viņā that is lowered in the same way, pañcama, main
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31 madhyama and şadja enter madhyama, gandhara and nişada respectively on the main
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32 other on account of their being 'more'39 (higher) (than the latter) by four main
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33 śrulis. annotation_inline
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168 lignes a valider — change uniquement les roles incorrects.