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 20803). Si role auto correct → ne touche rien. Sinon → dropdown. Click sur image pour zoom plein écran. Bouton ? en haut à droite = légende.

vol_II_p061 RIGHT — 33 lignes

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1 1 page_number
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2 TRANSLATION page_header
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3 105 page_number
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4 [C. Gauda rāgas] section_header
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5 [Anu. 186] section_header
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6 (Contention) Why are they known as gaudas? It is being answered, on main
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7 account of being related to gaudigiti. What is its description? It is being main
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8 answered. That is thus - annotation_inline
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9 Oḥāṭi<sup>61</sup> born in the mandra (low svaras) is employed. In performance with main
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10 shaken sounds, without pause, in the three registers, gaudī gīti is said to main
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11 prevail. *(First line of the verse reconstructed vide c.r. in Sudhā on SR II. 1.2-5). main
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12 (315) annotation_inline
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13 [1. Gaudapañcama] section_header
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14 The description of gaudapañcama - main
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15 Dhaivatī and ṣadjamadhyamā operate in the formation of gauḍapañcama. It main
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16 has dhaivata as its amśa and madhyama as its concluding note; it is devoid of main
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17 pañcama. annotation_inline
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18 (316) annotation_inline
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19 [Anu. 187] section_header
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20 This means - gaudapañcama is related to sadjagrāma on account of being main
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21 born of dhaivatī and şadjamadhyamā jātis. Dhaivata is the aniśa and graha. main
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22 Madhyama is the nyāsa. Niṣāda and gāndhāra are kākalī and antara. It is main
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23 hexatonic, being devoid of pañcama. Its application is prescribed in main
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24 passionate acting (or dance) and in vipralambha śringāra (love in separation). main
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25 Bībhatsa62 and bhayānaka are the rasas. The mūrchanā beginning with main
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26 dhaivata obtains. Ārohin is the varņa. Prasannamadhya is the alankāra. The main
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27 kalāis formed in the dakṣiṇa (mārga), the kalā obtains in the vṛtti (mārga) and main
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28 the kalā prevails in the citra (mārga). A tāla like caccatpuța obtains in the songs main
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29 comprised of svara and pada. main
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30 [2. Gaudakaisika] section_header
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31 Gauḍakaiśika is known to be born of kaiśikī and ṣaḍjamadhyamā jātis. It is main
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32 said to have şadja as the amśa and pañcama as the nyāsa. main
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33 (317) annotation_inline
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1 VIMARŚA annotation_inline
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2 167 page_number
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3 be completed at niṣāda and there would be no place for kākalī niṣāda directly. main
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4 The word antara in the compound 'antara-mūrchanā' covers both antara main
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5 gāndhāra and kākalī niṣāda. Kākalī niṣāda could find a direct place in the main
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6 cycle only if the cycle ends with sadja so that the interval between nisāda and main
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7 şadja is covered; if the cycle begins with şadja then its interval from nişāda will main
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8 not be directly covered. The mandala (cycle) beginning with reabha in main
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9 sadjagrāma will cover both the grāmas in the following manner- main
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10 Madhyama-grama annotation_inline
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11 pa annotation_inline
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12 ma annotation_inline
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13 Sadja-grama annotation_inline
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14 ga annotation_inline
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15 п annotation_inline
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16 sa annotation_inline
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17 an ga dha unknown
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18 an ga kā ni unknown
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19 ma ni annotation_inline
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20 ga ni unknown
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21 kā ni unknown
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22 dha annotation_inline
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23 pa annotation_inline
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24 пі annotation_inline
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25 sa annotation_inline
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26 67, 68. Matanga has used the word grāmaņī ( leader of the village ) only main
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27 once. Sadja and madhyama are here said to be the grāmaņis (leaders) of sadja- main
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28 grāma and madhyama-grāma respectively. Other svaras are said to be their ( of main
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29 şadja and madhyama) agre-sara; this term could be explained in two ways main
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30 according to the association of agre with time and space. In the context of time main
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31 agre usually stands for 'later', e.g. agre vakṣyāmaḥ, "we shall speak of it later". In main
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32 the context of space it stands for 'in front' i.e. before. Other svaras come 'later' main
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33 than şadja and madhyama, because primarily şadja and madhyama have to be main
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34 established or accepted on an arbitrary sound and then the interval of rsabha- main
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35 pañcama could be shown. Thus the other svaras beginning with rşabha and main
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36 pañcama in the two grāmas come 'later'. In the context of space, the other svaras main
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37 come first, agre meaning in front. Monier Williams translates agre-sara as moving main
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38 in front or preceding; here preceding will have to be construed in terms of main
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39 space and not in terms of time. ni-ga-ma-pa-dha-ni are moving in front of 'sa' main
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40 and similarly pa-dha-ni-sa-ri-ga are moving in front of 'ma'; 'sa' and 'ma' are main
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41 'behind' in the sense that they have been accepted or supposed first. The 'first' main
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42 in time comes last in space; e.g. if some beeds are filled up in a bottle, those main
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vol_II_p128 RIGHT — 29 lignes

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1 , annotation_inline
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2 TRANSLATION page_header
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3 239 page_number
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4 [37. Dhvanikuṭṭanī] section_header
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5 Here there are <i>mātr</i>ās of even number and there is <i>dhvuni</i>, sometimes there is main
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6 a pause after that. If there are two tālas in this, then that is dhvanikuṭṭanī. main
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7 (480) main
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8 [38.<i>Dheńki</i>] section_header
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9 Where <math>n\bar{a}da_{*}^{86}</math> synthesised with syllable is taken up at will without <math>t\bar{a}la</math> and main
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10 then there is tāla, that is said to be <i>dhenkikā</i>. main
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11 (481) main
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12 [39. Ekatālī] section_header
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13 Where there is alliteration without break <math>^{87}</math> (and) where yati is formed in each main
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14 druta<sup>88</sup>(?), that is known to be ekatālikā by those knowledgeable in the essence main
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15 of music. annotation_inline
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16 (482) main
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17 [40. <i>Mātṛkā</i>] section_header
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18 Where the letters of the alphabet are taken up one by one and are sung main
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19 in combination with the desired meaning, that is called mātṛkā.89 main
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20 (483) main
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21 [41. Svarārtha] section_header
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22 Where the song is properly accomplished with the svaras (solfa syllables) main
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23 yielding the desired meaning, that is known as svarārtha among the songs made main
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24 of vastu. annotation_inline
parent ligne 23
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25 (484) main
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26 [42. <i>Karana</i>] section_header
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27 Where two sections are composed of svaras alone without any break, that has main
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28 been said here to be karaṇa, being (endowed) with the yati named karaṇa (?).91 main
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29 (485) main
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vol_I_p052 RIGHT — 41 lignes

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1 87 page_number
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2 <b>TRANSLATION</b> page_header
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3 When in the gita (melodic rendering) the svaras move (to and fro) in main
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4 mutual7 (directions) along with the last one8 (of the preceding phrase forming main
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5 the beginning of the succeeding phrase), or two by two, that is known as the main
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6 (119) annotation_inline
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7 sañcārin9 (circulatory) varņa. annotation_inline
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8 (Anu. 65) section_header
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9 Just as in mālavakaišika-sāsā sanipa pani nipa nisā sādharīpā pani nini; in main
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10 various (phrases) like this, on account of mutual movement (the sañcārin varņa main
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11 is formed). annotation_inline
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12 (Anu. 66) section_header
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13 Where the svaras of the gita ascend one by one or with intervening gaps, main
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14 that varņa is called ārohin (ascending). Just as in mālavapancama - pāpasa, main
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15 dharī sama ripa mapa mapadha māmā pasāri sāsama māpā rigā sā dhani pāri main
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16 mama dhani nini pāri mama dhani pādhani riripā — thus on account of main
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17 'mutual'10 (gapless) ascent or with a gap of one or two svaras the arohin main
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18 (ascending) varņa (comes into being). main
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19 Where the svaras descend in one order alone, that is called avarohin with main
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20 (120) annotation_inline
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21 'equal' (gapless) svaras (or) with gaps. annotation_inline
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22 pāma mamagā gaga mama mari riri ri pāmā mama papā papa pa māmama main
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23 nini dhadha papa pama gagā riri ninidhā pāpā — thus is avarohin varņa on main
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24 account of 'mutual' (gapless) descent or with a gap of one or two svaras. main
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25 Hence it has been said - annotation_inline
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26 "These varnas ought to be known for the sake of the structuring" of main
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27 alankāras and the like, as being born of svaras produced by the human body 12 main
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28 (and) adorned by repetition13 (in the) three registers." (NŚ XXIX. 17) main
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29 (Anu. 67) section_header
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30 How is varna brought about? It is being answered. When the svaras stretch main
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31 the syllable<sup>14</sup> due to the demand<sup>15</sup> of melodic rendering through (their) main
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32 steadiness, circulatory movement, ascent (and) descent, then varņa (pattern of main
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33 melodic movement) is effected. annotation_inline
parent ligne 32
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34 Just as, in śādjī (jātī) the sthāyin (steady) varņa (is illustrated by) sāsāsā 16. main
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35 Sancārin (circulatory varņa) is there, as in dhaivatī (jātī) — dhā 17 dhā nidha main
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36 padha mā mā mā. Ārohin (ascending varņa) (is illustrated) in nandayantī main
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37 — 18 gā gā gā pā pā dhapa mā, dhā dhā dhā dhā nī sani nidha, pā pā main
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38 pā pā pā pā pā. Avarohin (descending varņa) is (illustrated) there itself (in main
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39 nandayanti) with svaras that are equal (gapless) or are having gaps — 19pā pā main
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40 pā pā pā pā pā pā, dhā nī mā pā gā gā gā. main
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41 These varņas obtain also in the wooden20 (viņā), just as they are main
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vol_II_p044 RIGHT — 46 lignes

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1 TRANSLATION page_header
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2 71 page_number
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3 gā pā mā pā nī nī nī nī table
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4 (11) table
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5 mă pă mă pariga gā gā gā gā table
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6 (12) table
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7 ni ni pā dhā ni gā gā gā table
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8 (13) table
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9 nî nî nî nî nî nî nî nî table
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10 (14) table
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11 mã mã dhã nĩ sani dhã pã pã table
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12 (15) table
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13 mā pā mā pariga gā gā gā gā table
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14 (16) table
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15 Thusends gāndhārapancami. section_header
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16 [8. Āndhrī] section_header
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17 In <i>āndhrī, niṣāda, ṛṣabha, gāndhāra</i> and <i>pañcama</i> are the <i>aniśas</i>. There is main
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18 concert between ṛṣabha-gāndhāra and niṣāda-dhaivata. One should proceed main
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19 upto the nyāsa according to the order of the respective amsas. main
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20 (21) annotation_inline
parent ligne 19
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21 The hexatonic form comes into being with the omission of sadja. The main
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22 mūrchanā beginning with madhyama obtains. The kalās, tāla and viniyoga main
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23 (application) are said to be as in the previous one (gāndhārapañcamī). main
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24 (22) annotation_inline
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25 Gāndhāra is the nyāsa in this āndhrī. The amsas themselves are apanyāsas. main
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26 The <i>prastāra</i> is thus – main
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27 gārirīrīrīrīrīrī table
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28 (1) table
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29 rī gā rī gā rī rī rī rī table
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30 (2) table
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31 rī rī gā gā rī rī mā mā table
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32 (3) table
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33 rī gā sā dhani nī nī nī nī table
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34 (4) table
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35 ni ri ni ri dhani dhani pā pā table
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36 (5) table
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37 mā pā mā riga gā gā gā gā table
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38 (6) table
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39 rī rī gā sa ma mā mā pā pā table
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40 <b>(7)</b> table
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41 mā pā mā riga gā gā gā gā table
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42 (8) table
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43 dhā nī gā gā gā gā gā gā table
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44 (9) table
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45 pā pā mā riga gā gā gā gā table
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46 (10) table
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191 lignes a valider — change uniquement les roles incorrects.