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 20759). Si role auto correct → ne touche rien. Sinon → dropdown. Click sur image pour zoom plein écran. Bouton ? en haut à droite = légende.

vol_I_p028 LEFT — 27 lignes

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1 <b>BRHADDES!</b> page_header
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2 38 page_number
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3 [ अनु. २५ ] editorial_bracket
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4 इदानीं गान्धारनिषादयोरेकश्रुत्यन्तरहीनत्वेनानुवादित्वे प्राप्ते main
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5 द्वचन्तरत्वाद् विवादित्वमुक्तम्। किं तद् विवादित्वं नाम ? वाद्यादिभिः main
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6 स्वरैर्यद्रागस्य वादित्वं संवादित्वमनुवादित्वं प्राप्तं, तद्विनाशकत्वं नाम main
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7 विवादित्वम्। विवादिमण्डलं यथा— main
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8 स annotation_inline
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9 नि annotation_inline
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10 रि annotation_inline
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11 ध annotation_inline
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12 4 page_number
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13 Ŧ annotation_inline
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14 ॥ इति [ षड्जग्रामे ] विवादिमण्डलम् ॥ editorial_bracket
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15 ` annotation_inline
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16 [ अनु. २६ ] editorial_bracket
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17 विवादिप्रयोगो यथा—ऋषभस्थाने गान्धारः प्रयुज्यमानो गान्धारस्थान main
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18 25ऋषभः प्रयुज्यमानो जातिरागहानिकरो भवेत्। धैवतस्थाने निषादः main
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19 प्रयुज्यमानो [ निषादस्थाने धैवतः प्रयुज्यमानो ] जातिरागहानिकरो editorial_bracket
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20 भवेत् ॥ इति षड्जग्रामे ॥ editorial_bracket
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21 [ अनु. २७ ] editorial_bracket
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22 इदानी मध्यमग्रामे वादित्वं संवादित्वमनुवादित्वं [ विवादित्वम् ] च editorial_bracket
parent ligne 18
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23 तत्र वादिनो मध्यमादिस्वराः सप्त²६। नवकत्रयोदशान्ताः main
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24 प्रदश्यते । annotation_inline
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25 संवादिनः। एकश्रुत्यन्तरहीनत्वादनुवादिनः। द्वचन्तरौ तु स्वरौ main
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26 विवादिनौ । annotation_inline
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27 ___ •नादनुः ____ main
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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 TRANSLATION page_header
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2 179 page_number
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3 11. Now in <i>takkakaišika</i> section_header
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4 Mālavapañcamī should be known to be combined with dhaivata as the main
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5 initial and concluding note. There is concert between șadja-ṛṣabha and main
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6 similarly between sadja-dhaivata. This is complete with beautiful svaras main
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7 (and) is a charming regional<sup>65</sup> bhāsā. main
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8 (133) annotation_inline
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9 lllustration - Dhaivata dhāpādhaivata dhādhādhārimāmādhā.Pāmadhādhā main
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10 pāmāgarimādhāpādhā. Mālavā [i] editorial_bracket
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11 Bhinnavālikā should be known to have şadja as amśa (and) dhaivata as main
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12 nyāsa. The mutual profusion of dhaivata and niṣāda is seen sometimes and main
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13 not so at other times. It bears the name bhinnapañcama<sup>66</sup> (?). This bhāṣā is main
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14 commonly known as sankīrņā (mixed) and is beautiful. main
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15 <math>(134-135)</math> main
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16 Illustration-Sāsāsāgāsādhā nīsāsādhānīmadhā nidhādhādhā nidhāmādhā main
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17 nimadhāpādhādhādhā.Bhinnavālikā [ii] editorial_bracket
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18 Drāvidī is said to have gāndhāra as amśa, dhaivata as the concluding note, main
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19 there is (mutual) movement between the svaras comprised of two śrutis each main
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20 and similarly between şadja-dhaivata. This pertains to the Drāvida region, main
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21 is charming and bears a regional name. main
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22 (136) annotation_inline
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23 Illustration-[<i>Gā] Dhānimadhānidhādhādhā-nidhāmadhāpādhādhādhā</i> editorial_bracket
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24 pāmādhādhā-gāmādhādhāsāgāsānidhādhā pāmāgāmamani [dhā]. Drāvidī [iii] editorial_bracket
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25 These are the three <i>bhāṣās</i> of <i>ṭakkakaiśika</i>. main
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26 12. Now in vesarașādava section_header
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27 Bāhyaşāḍavā should be known to be combined with madyama as the initial main
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28 and concluding note. There is concert between the two svaras comprised of main
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29 two śrutis each and similarly between madhyama-ṛṣabha. This bhāṣā is sung by main
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30 people as being complete in svaras. Bāhyaṣāḍavikā<sup>67</sup> is a bhāṣā there in main
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31 vesara-șâdava (rāga). main
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32 <math>(137-138)</math> main
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vol_II_p056 LEFT — 33 lignes

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1 BŖHADDEŚĪ page_header
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2 94 page_number
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3 संहारे कैशिक: प्रोक्त: पूर्वरङ्गे तु षाडव: । main
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4 चित्रस्याष्टादशाङ्गस्य त्वन्ते कैशिकमध्यमः॥ main
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5 शुद्धानां विनियोगोऽयं ब्रह्मणा समुदाहतः ।'"५० main
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6 [NŚ as quoted in Kalā on SR. II p.32] editorial_bracket
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7 [ख. भिन्नरागाः] section_header
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8 इदानीं भिन्नानां लक्षणमाह - main
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9 श्रुतिभिन्नो जातिभिन्नः शुद्धभिन्नः ५१स्वरस्तथा । main
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10 स्वरै॰ annotation_inline
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11 चतुर्धिर्भिद्यते यस्मात् तस्माद् भित्रक उच्यते ॥३०४॥ main
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12 [अनुः १७२] editorial_bracket
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13 ५२ननु भित्रशब्देन किमभिधीयते ? किं विदारितोऽर्थः, एतदस्मादयं व्यतिरिक्त इत्यर्थो वा main
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14 भित्रशब्दस्य। एतत्र वाच्यम्। भित्रोऽत्र विकृत उच्यते। विकृतत्वं च पूर्वोक्तश्रुतिभित्रेत्यादिलक्षणात्। main
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15 ५३[स्वरभिन्न:] section_header
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16 [अनु॰ १७३] editorial_bracket
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17 इदानीं भिन्नानां प्रागुक्तलक्षणप्रकटनार्थं तत्रादौ स्वरभिन्नस्य लक्षणमुच्यते - main
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18 यदा वादी गृहीत: स्यात् संवादी च विमोक्ष्यते । main
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19 विवादी वानुवादी वा स्वरिभन्न: स उच्यते ॥ ३०५॥ main
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20 ५४चानुवादी च annotation_inline
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21 [अन्॰ १७४] editorial_bracket
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22 अस्यार्थ:-मध्यमग्रामाश्रितस्य शुद्धषाडवस्य योऽसौ मध्यमो ग्रहांश: तत्स्थाने धैवतो main
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23 धैवतोऽपि annotation_inline
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24 योऽसा annotation_inline
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25 ५५विवादित्वेन वा[ऽ]नुवादित्वेन वा गृहीतो भवति। मध्यमस्वरस्य संवादी त्यज्यते न्यस्यते editorial_bracket
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26 नानुवादित्वेन annotation_inline
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27 विवादित्वे (न?) annotation_inline
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28 वा तदासौ स्वरिभन्न उच्यते । भिन्नषड्जेऽत्र वदनाद् वादी धैवतः, पुनर्बहुप्रयोगो भवति [तस्य]। editorial_bracket
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29 व्यह्ज: अत्र annotation_inline
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30 ननु पश्चसु रागेषु मध्ये भित्रषड्जस्य लक्षणमुच्यते इत्यादावेवाभिधानं कृत:? main
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31 सत्यमुक्तम् annotation_inline
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32 मुख्यत्वादस्य । मुख्यत्वं च यथा शुद्धगीतिषु शुद्धषाडवस्य एवं भिन्नगीतिषु भिन्नषड्जस्येति main
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33 तद्भेद[त्व]ादस्येति । editorial_bracket
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1 142 page_number
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2 BRHADDESI page_header
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3 only by implication. It was considered better to mention the 'change of grāma' main
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4 rather than the explicit mention of madhyamagrāma. main
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5 16. Shake on svaras composed of three śrutis each has been spoken of in main
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6 Nātyašāstra and Abhinava Bhāratī cf. NŚ XXX, 7 where rṣabha and dhaivata main
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7 (the two svaras made up of three śrutis each ) have been said to be played with main
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8 shaking fingers. Abhi Bhā on NŚ XXVIII, 21 also speaks of shake on svaras main
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9 composed of three śrutis both in the Vedic and non-Vedic traditions. In the main
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10 description of alankāras NŚ XXIX, 43 speaks of shake for three kalās in the main
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11 kampita alankāra and this description seems also to apply to recita and kuhara main
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12 mentioned in the same verse. Abhinavagupta comments that kalā here, stands main
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13 for 'sruti'. In view of all these postulations the P.t. reading 'dvisruti' has been main
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14 changed to 'triśruti'. In the description of the next two 'alankāras' P.t. also reads main
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15 triśruti'. annotation_inline
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16 17,18,19. P.t. is extremely confused here and hence it has not been noticed. main
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17 20. P.t. reads after 'athava' वेल षड्जग्रामे षड्जाद्याः सप्त मूर्खनाः मध्यमग्रामे मध्यमाण्च सप्त। main
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18 एताष्ट्रचतुर्दम मूर्खनाः। प्रत्येक चतुर्धा भवन्ति। धुद्धा करकलिकलिता सान्तरा तद्द्वयोपेता चेति। एकैकस्या main
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19 मूर्जनायाप्रचतुर्विधत्वात् यत्त्रज पञ्चचत्वारिष्ठायुतानि पञ्चसहस्राणि 'कूटकूटतानानाम् (?)। main
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20 षद्पञ्चाशन्पूर्छनास्ताः पूर्णकृटास्तु योजिताः ॥ main
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21 लक्षड्रय सहस्राणि इचामीतिई मते तथा। main
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22 चत्वारिमञ्च संस्थाता अथापूर्णा ( त् ? न् ) प्रचक्ष्महे ॥ main
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23 एकैकाद्यग्निवरहाद् गमजा घड्जादयः स्वराः । main
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24 एक्स्बरोऽत्र निर्भेदोऽप्युक्तो नष्टोदिसिद्धये ( ७ )॥ main
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25 क्रमादकूटतानत्वे युक्तास्तेषूपयोगिनः । main
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26 सप्तस्थानानि – आधारस्वाधिष्ठानानाहतमणिपूरक ( अनाहत ? ) विशुद्धचाजाब्रह्मरन्ध्रेषु। गमपधनिस। रि। main
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27 सरिगरिगामग । ममपमधपपध निधनिधनिस । प्रस्तारः ॥ annotation_inline
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28 This portion is totally out of context and bears evidence to extreme confusion main
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29 in the MSS. The enumeration of seven sthanas in the last sentence of this main
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30 portion is, however, interesting. main
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31 21,22. P.t. is utterly confused and hence has not been noticed. main
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32 23. P.t. reads -सचरन्तावारोहक्रमेणा (रोहक्रमेणा?) वरोहादुद्वाहितः । main
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33 We have added 'ca' (and) after 'avarohāt' in accordance with Sanskrit main
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34 idiom. annotation_inline
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35 24. P.t. is extremely confused and hence has not been noticed. list_item
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36 25. P.t. reads - list_item
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37 कं (ल ? ला) त्रयकरणात् (प्रा ? हा) दमानः साधासाधासाधा। नीपानीपानीपा। धामाधामाधामा। पागापागापागा। list_item
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38 मारीमारीमारी गासागासागासा। list_item
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39 The illustration has been repeated twice. main
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40 26. We have changed the long solfa-syllables here to short because the list_item
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41 description of this alankara in the text says that three kalas have to be made (in list_item
via surya_layout
42 each phrase). Six short syllables would make three long units (gurus) and one list_item
via surya_layout
43 guru is equal to one kalā as a standard unit. list_item
via surya_layout
44 27. Reading of MS B as noticed by the ed. list_item
via surya_layout
45 28. P.t. Catu (rtha). list_item
via surya_layout
180 lignes a valider — change uniquement les roles incorrects.