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 20835). Si role auto correct → ne touche rien. Sinon → dropdown. Click sur image pour zoom plein écran. Bouton ? en haut à droite = légende.

vol_II_p066 LEFT — 31 lignes

page vol_II_p066 LEFT
L#Texte OCRRole autoCorriger si incorrect
1 BRHADDEŚĪ page_header
via surya_layout
2 114 page_number
via heuristic_pagenum
3 [अनु॰ १९८] section_header
via surya_layout
4 षड्जोऽस्य ग्रहोंऽशो न्यासश्च । निषादोऽत्र काकली । धैवतर्षभहीनमौडुवितम् । main
via surya_layout
5 धैवत ऋषभहीन( ध ?)मौडवितम् annotation_inline
parent ligne 4
via heuristic_height
6 <sup>८२</sup>सम्भोगशृङ्गारेऽस्य विनियोग:। वीरादिरस:। मूर्छना षड्जादि:। वर्ण आरोही। main
via surya_layout
7 ॰ना(दि) annotation_inline
parent ligne 6
via heuristic_markers
8 प्रसन्नादिरलङ्कारः । दक्षिणे कला, वार्तिके कला, चित्रे कला। स्वरपदगीते चच्चत्पुटादिताल । main
via surya_layout
9 [७. टक्ककेशिक:] section_header
via surya_layout
10 धैवतांशस्तदन्तश्च स्वल्पद्विश्रुतिकस्वर: । main
via surya_layout
11 धैवतीमध्यमाजात्यो: सञ्जातष्टक्ककैशिक: ॥३२६॥ main
via surya_layout
12 ॰एक annotation_inline
parent ligne 11
via heuristic_markers
13 [अनु॰ १९९] section_header
via surya_layout
14 धैवतीमध्यमाजात्योर्जातत्वाट्टक्ककेशिक: षड्जग्रामसम्बन्ध:। <sup>८३</sup>ननु उभयग्रामसम्बन्धिन्यो- main
via surya_layout
15 (यस्याज? ठमय) annotation_inline
parent ligne 14
via heuristic_height
16 र्जात्योः समुत्पन्नोऽयं गगः षड्जग्रामसम्बन्ध इति कथं वक्तुं युक्तम् ? अस्य प्रयोगे चतुःश्रुतिसम्बन्धः main
via surya_layout
17 र्जा(न्यो?त्यो) annotation_inline
parent ligne 16
via heuristic_height
18 (कथं) annotation_inline
parent ligne 16
via heuristic_height
19 पञ्चम उपलभ्यते। पञ्चमधैवतौ द्विग्रामयोर्भेदकारिणौ अत: पञ्चमस्य चतु:श्रुतिकत्वात् । षङ्जग्रामसम्बन्ध main
via surya_layout
20 (पञ्चमे पैवतेन भिग्रामयोर्भेदकारिणौ ?) annotation_inline
parent ligne 19
via heuristic_height
21 एवायं राग:। ग्रहोंऽशो न्यासश्च धैवत:। निषादगान्धारौ चात्र काकल्यन्तरौ। पूर्णस्वरश्चायम्। main
via surya_layout
22 <sup>८४</sup>कश्यपमते निषादगान्धारयोर्लोपादयमौडुवित: । उद्भटनाट्ये कामग्रस्ततत्कञ्चकिप्रवेशे चास्य main
via surya_layout
23 विनियोग:। बीभत्सादिरस: । धैवतादिमूर्छना। आरोही वर्ण:। दक्षिणे कला, वार्तिके कला, चित्रे main
via surya_layout
24 मध्यमादिधैवता(?) annotation_inline
parent ligne 23
via heuristic_height
25 कला । स्वरपदगीते चच्चत्पुटादिताल: । main
via surya_layout
26 [८. मालवकैशिक:] section_header
via surya_layout
27 ८५कैशिकीजातिसम्भूतः षड्जांशन्याससंयुतः । main
via surya_layout
28 दुर्बलो धैवतेन स्याद् रागो मालवकैशिक: ॥ ३२७॥ main
via surya_layout
29 <sup>८६</sup>पञ्चमं केचिदिच्छन्ति चास्य वै न्यासकर्मणि । main
via surya_layout
30 हात्याद्याः + कर्मणि annotation_inline
parent ligne 29
via heuristic_height
31 गान्धारं च तथा चान्ये तद्धि लक्ष्ये न दृश्यते ॥ ३२८॥ main
via surya_layout

vol_I_p096 RIGHT — 61 lignes

page vol_I_p096 RIGHT
L#Texte OCRRole autoCorriger si incorrect
1 VIMARŚA main
via surya_layout
2 175 page_number
via heuristic_pagenum
3 61. Like Suśruta, Bh Prak VII, 27 also mentions tvak (skin) as the first dhātu, main
via surya_layout
4 instead of rasa (chyle) of our text. Monier Williams also enumerates seven main
via surya_layout
5 dhātus as chyle ( rasa ), blood, flush, fat, bone, marrow, semen; replacing tuak main
via surya_layout
6 with rasa. main
via surya_layout
7 62. The seven minerals are not clear. list_item
via surya_layout
8 63. The number of cakras (psychophysical centres in the human body list_item
via surya_layout
9 visualised as circles, cakras or lotuses, padmas) is generally accepted as six, eight list_item
via surya_layout
10 or ten (as in SRI, 2. 120-145 ab). ByD has talked of seven sthanas elsewhere list_item
via surya_layout
11 ( in the confused reading in the section on Varṇālankāra towards the end of list_item
via surya_layout
12 Anu. 84, see textual note no. 20 in that section ); viz. ādhāra, svādhişṭhāna, list_item
via surya_layout
13 anāhata, maņipūra, višuddhi, ājñā and brahmarandhra. Out of these, the last list_item
via surya_layout
14 one viz. brahma-randhra (cerebral aperture) is not the name of a cakra, rather it list_item
via surya_layout
15 is the location of the sahasrāra cakra. These seven names do form part of the list_item
via surya_layout
16 ten cakras spoken of in SR in the following locations - list_item
via surya_layout
17 Name of Cakra table
via surya_layout
18 Location table
via surya_layout
19 1. Ādhāra table
via surya_layout
20 In-between the anus and the genitals table
via surya_layout
21 2. Svādhişthāna table
via surya_layout
22 Root of the genitals table
via surya_layout
23 Around the navel table
via surya_layout
24 3. Manipūra table
via surya_layout
25 4. Anāhata table
via surya_layout
26 Heart table
via surya_layout
27 5. Visuddhi table
via surya_layout
28 Throat table
via surya_layout
29 6. Ājāā table
via surya_layout
30 In-between the two eye-brows table
via surya_layout
31 7. Sahasrāra table
via surya_layout
32 Cerebral aperture table
via surya_layout
33 It is notable that SR associates the production of musical notes with the main
via surya_layout
34 anāhata, višuddhi and lalanā-( situated in the back of the neck ) cakras alone main
via surya_layout
35 and not with all the seven listed above. The treatment of cakras in BrD could main
via surya_layout
36 not be assessed from this stray reference. It is only the number seven that main
via surya_layout
37 corresponds with the connection of seven cakras with the svaras that the author main
via surya_layout
38 is trying to establish here. In note 59 above, we have said that the connection of main
via surya_layout
39 dhaivata with the forehead is not clear. If the seven svaras are connected with main
via surya_layout
40 the seven sthanas listed above, one by one, then dhaivata being the sixth one main
via surya_layout
41 could be connected with the viśuddhi cakra located in-between the eye brows. main
via surya_layout
42 But the location of seven svaras in the seven cakras is not corroborated by any main
via surya_layout
43 other known text. annotation_inline
parent ligne 42
via heuristic_short
44 64. S R I, 3.55 cd, 56 ab speaks of the origin of svaras in the seven islands as main
via surya_layout
45 follows- main
via surya_layout
46 Name of Svara table
via surya_layout
47 Name of Duipa table
via surya_layout
48 Sadja table
via surya_layout
49 Jambū table
via surya_layout
50 Rsabha table
via surya_layout
51 Šāka table
via surya_layout
52 Gändhära table
via surya_layout
53 Kuśa table
via surya_layout
54 Madhyama table
via surya_layout
55 Krauñca table
via surya_layout
56 Sālmalī table
via surya_layout
57 Pañcama table
via surya_layout
58 Dhaivata table
via surya_layout
59 Sveta table
via surya_layout
60 Nisāda table
via surya_layout
61 Puşkara table
via surya_layout

vol_I_p066 RIGHT — 49 lignes

page vol_I_p066 RIGHT
L#Texte OCRRole autoCorriger si incorrect
1 115 page_number
via heuristic_pagenum
2 <b>TRANSLATION</b> page_header
via surya_layout
3 Giti (musical rendering) without alankāra is like a night without the moon, main
via surya_layout
4 a river without water, a creeper without flowers (and) a woman without main
via surya_layout
5 (168) annotation_inline
parent ligne 4
via heuristic_short
6 ornaments.119 main
via surya_layout
7 Thus have been described these thirty-three alankāras by me. Those that main
via surya_layout
8 have not been indicated here, they should also be understood. main
via surya_layout
9 (169) annotation_inline
parent ligne 8
via heuristic_short
10 (Anu. 103) main
via surya_layout
11 Thus are the prastaras (notational representations) in (svaras) beginning main
via surya_layout
12 with şadja.120 main
via surya_layout
13 (1) table
via surya_layout
14 sarigamapadhanisa,121 prasannādi table
via surya_layout
15 (2) table
via surya_layout
16 sanidhapamagarisa, 122 prasannānta table
via surya_layout
17 (3) table
via surya_layout
18 sarigamapadhanisa 123 nidhapamagarisa, prasannādyanta table
via surya_layout
19 <b>(4)</b> table
via surya_layout
20 sanidhapamagarisa 124 sarigamapadhanisa, prasannamadhyama table
via surya_layout
21 <b>(5)</b> table
via surya_layout
22 sā rī gā mā pā dhā nī sā,125 sama table
via surya_layout
23 (6) table
via surya_layout
24 sā sā 126 sā, bindu table
via surya_layout
25 <b>(7)</b> table
via surya_layout
26 sā sā sā, 127 nivītta pravītta table
via surya_layout
27 (8) table
via surya_layout
28 sarigamapadhaninidhapamagarisa, veņu table
via surya_layout
29 (9) table
via surya_layout
30 sarigamapadhanisa.<sup>128</sup> kampita table
via surya_layout
31 (10) table
via surya_layout
32 sarigamapadhanisa,129 kuharita table
via surya_layout
33 (11) table
via surya_layout
34 sarigamapadhanisa,150 recita table
via surya_layout
35 sarīrisā rigagarī gamāmagā mapāpamā padhādhapā, dhanīnidhā 151 nisāsani, table
via surya_layout
36 (12) table
via surya_layout
37 prenkholita unknown
via fallback
38 mapadhanisama, main
via surya_layout
39 gamapadhaniga annotation_inline
parent ligne 38
via heuristic_short
40 rigamapadhari main
via surya_layout
41 sarigamapasa annotation_inline
parent ligne 40
via heuristic_short
42 (13) main
via surya_layout
43 tāramandraprasanna annotation_inline
parent ligne 42
via heuristic_short
44 masanidhapama, 132 main
via surya_layout
45 ganidhapamaga annotation_inline
parent ligne 44
via heuristic_short
46 ridhapamagari main
via surya_layout
47 sapamagarisa annotation_inline
parent ligne 46
via heuristic_short
48 (14) main
via surya_layout
49 mandratāraprasanna main
via surya_layout

vol_I_p091 LEFT — 43 lignes

page vol_I_p091 LEFT
L#Texte OCRRole autoCorriger si incorrect
1 BRHADDEŚI page_header
via surya_layout
2 164 page_number
via heuristic_pagenum
3 52. Abhivyañjakatā means the process of manifestation of something that is list_item
via surya_layout
4 already in existence. In Grammar Philosophy śabda is eternal and its subtle and list_item
via surya_layout
5 imperceptible element called sphota (lit. 'bursting' or flash on the mind) is list_item
via surya_layout
6 vyangya (object of vyanjanā). Matanga seems to be influenced by this line of list_item
via surya_layout
7 thought which later culminated in the dhvani theory in literature. list_item
via surya_layout
8 53. The visista dharma (specific quality or nature) i.e. the differentia of a list_item
via surya_layout
9 thing is svalakṣaṇa. This is understood at two levels, one is the specific nature of list_item
via surya_layout
10 a thing i.e. it is related to the <i>vyakti</i> or particular or individual, the other is the list_item
via surya_layout
11 dharma or nature that is common to many i.e. the generic nature or jāti. The list_item
via surya_layout
12 first one is according to the Bauddha system and the second one is according to list_item
via surya_layout
13 all those systems that accept jāti, e.g. Mīmāṃsā. Bauddha logic has given list_item
via surya_layout
14 elaborate treatment and discussion of svalakşana in the context of pratyakşa list_item
via surya_layout
15 (perception ). It does not seem probable that Matanga was influenced by this list_item
via surya_layout
16 system, because non-existence of a common quality or attribute or nature of a list_item
via surya_layout
17 thing accepted in majority of the schools of Bauddha logic could not perhaps be list_item
via surya_layout
18 congenial to the explanation of the perception of sruti and svara which would list_item
via surya_layout
19 require a 'continuity' of their common features. list_item
via surya_layout
20 54. Nabhaḥpuṣpa i.e. a flower grown in the sky is a classic example of an list_item
via surya_layout
21 absurdity or impossibility just like vandhyāputra, the son of a sterile woman. list_item
via surya_layout
22 55. Arthāpatti is one of the pramāņas i.e. means of valid knowledge list_item
via surya_layout
23 propounded specially by the mimāmsā system and accepted by Advaita Vedānta. list_item
via surya_layout
24 Nyāya includes it under anumāna. It has been defined as - list_item
via surya_layout
25 अर्थापतिरपि दृष्टः श्रुतो वाऽर्थः अन्यथा नोपपद्यते इत्यर्थकल्पना । main
via surya_layout
26 ( Śabarabhāṣya on Mīm Sū I, 1.5 ) main
via surya_layout
27 When a seen or heard thing is not proved right in another way, then the main
via surya_layout
28 imagination of something is known as arthāpatti. main
via surya_layout
29 For example, if Devadatta is alive and is not at home, it is imagined that he main
via surya_layout
30 is outside, or, the classic example is that if Devadatta is fat, but does not eat main
via surya_layout
31 during the day, then it is imagined that he eats at night, because his fatness that main
via surya_layout
32 is seen could not be explained or proved through non-consumption of food. main
via surya_layout
33 Hence arthāpatti is translated as negative inference. main
via surya_layout
34 56. All the systems of Indian philosophy except the Carvaka system, accept main
via surya_layout
35 anumāna as a pramāņa. The Nyāya system has given its elaborate treatment. It main
via surya_layout
36 has to be preceded by perception ( pratyaksa ). One who has not seen the main
via surya_layout
37 concomitance of smoke and fire, could not infer fire on the basis of the main
via surya_layout
38 perception of smoke. The classic example of anumana is — main
via surya_layout
39 पर्वतोऽयं विश्वमान् धूमवत्त्वात् । main
via surya_layout
40 This hill is fiery because of there being smoke. This inference presumes or main
via surya_layout
41 is preceded by vyāpti-graha (apprehension of universal concomitance) which is main
via surya_layout
42 thus expressed - main
via surya_layout
43 यत्र यत्र धूमस्तत्र तत्र बह्निः । unknown
via fallback

vol_I_p062 RIGHT — 34 lignes

page vol_I_p062 RIGHT
L#Texte OCRRole autoCorriger si incorrect
1 107 page_number
via heuristic_pagenum
2 TRANSLATION page_header
via surya_layout
3 Vidhutam, gātravarņa, udgīta, udvāhita and veņu, all these five alankāras main
via surya_layout
4 (129) annotation_inline
parent ligne 3
via heuristic_short
5 should be known in the avarohin (varna). main
via surya_layout
6 Prasannādi, prasannānta, bindu, kampita, recita, prenkholita, tāramandra,85 main
via surya_layout
7 mandratāra, sama, sannivīttapravītta, upalolaka, veņuka, all these twelve main
via surya_layout
8 (130, 131) annotation_inline
parent ligne 7
via heuristic_short
9 alankāras are said to be based on all the varnas. main
via surya_layout
10 Mandra, madhya and tāra, avalokita itself, the apānga-named, and ūrmi—(these) main
via surya_layout
11 (132) annotation_inline
parent ligne 10
via heuristic_short
12 are said to belong to all the varnas. main
via surya_layout
13 These alankaras should be known by the wise to be subsistent in the seven main
via surya_layout
14 (gītaka)86 forms. All of these are not desirable in the dhruvās,87 because of the main
via surya_layout
15 (133) annotation_inline
parent ligne 14
via heuristic_short
16 excessive 'stretching' of syllables (of the text). main
via surya_layout
17 The stretching of the syllables of dhruvās is not lauded. Syena or bindu or main
via surya_layout
18 whichever others are (involved with stretching and) counter-stretching, they main
via surya_layout
19 should not be used (lit. 'done') in the performance of dhruvās according to main
via surya_layout
20 (134, annotation_inline
parent ligne 19
via heuristic_short
21 their own measure (of extension). main
via surya_layout
22 135ab) annotation_inline
parent ligne 21
via heuristic_short
23 In the performance of dhruvās, ascending svaras should be used. main
via surya_layout
24 (135cd) main
via surya_layout
25 t annotation_inline
parent ligne 24
via heuristic_height
26 Because dhruvā that is formed in accordance with the (desired) meaning, main
via surya_layout
27 has to be made the communicator of meaning, in dhruvās the adequate main
via surya_layout
28 sparseness or thinness of varnas (patterns of melodic movement) should again main
via surya_layout
29 be brought about (lit. made). main
via surya_layout
30 (136) annotation_inline
parent ligne 29
via heuristic_short
31 Those that go into usage here (in dhruvās), understand those varņas (i.e. main
via surya_layout
32 alankāras based on the respective varņas). I shall speak out the definition of main
via surya_layout
33 (137) annotation_inline
parent ligne 32
via heuristic_short
34 these (alankāras based on varņas) excepting the sthāyi-varņa.88 main
via surya_layout
218 lignes a valider — change uniquement les roles incorrects.