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 20979). Si role auto correct → ne touche rien. Sinon → dropdown. Click sur image pour zoom plein écran. Bouton ? en haut à droite = légende.

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1 49 page_number
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2 TRANSLATION page_header
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3 Pañcama is kṛṣṇa (black), dhaivata is yellow-coloured, this niṣāda is multi- main
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4 coloured, (thus) should be known the colours of svaras. main
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5 (74) annotation_inline
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6 (iii) Devatās. main
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7 The daivata 83 (presiding deity) of şadja is Brahmā, ṛṣabha is with the daivata main
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8 vahni (fire), gandhara has Bharati as its deva, madhyama is with Hara as daivata. main
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9 (75) annotation_inline
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10 Pañcama is with Satayajña (Indra is its daivata), dhaivata is with Gaṇa-nāyaka main
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11 (as its daivata), niṣāda, on the other hand, has Bhānu (Sun) as its deva; thus are main
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12 (76) annotation_inline
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13 the devatā84 of svaras. annotation_inline
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14 (iv) Singers (seers). annotation_inline
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15 The svara şadja is sung ('seen')85 by Agni (fire), ṛṣabha is revealed by main
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16 Brahmā, gāndhāra is sung by Soma (moon), madhyama svara (is revealed) by main
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17 Vișnu. annotation_inline
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18 (77) main
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19 On the other hand, the svara pancama is sung by the mahatman (great- main
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20 souled) Nārada, the svaras dhaivata and niṣāda are 'sung' by Tumburu. main
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21 (78) annotation_inline
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22 (v) Rasas annotation_inline
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23 The two svaras madhyama and pañcama should be 'made'86 (used) in the two main
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24 (rasas) hāsya and śṛṅgāra, the two (svaras) şadja and ṛṣabha should be known in main
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25 (79) annotation_inline
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26 vira, raudra and adbhuta rasas. main
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27 Gāndhāra and niṣāda should be 'done' in karuņa rasa. Dhaivata should also main
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28 (80) annotation_inline
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29 be 'done' (used) in bibhatsa and bhayānaka. main
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30 (vi) Sthānas annotation_inline
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31 Ṣadja arises from the throat, 67 rṣabha is known (to arise) from the cerebrum, main
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32 gāndhāra from the nose, madhyama svara from the chest. main
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33 (81) annotation_inline
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34 Pañcama svara is arisen from the throat, O glorious onel dhaivata, on the main
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35 other hand, is born of the palate-region (tālu-deśa). Niṣāda, on the other hand, main
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36 should be known to be born of all the joints (sandhis). main
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37 (82) annotation_inline
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38 Thus one should know the svaras born in the ocean of gita (melody, music), main
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39 arisen out of the mouth of Mahadeva and placed in the 'path' of desi.68 main
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40 (83) annotation_inline
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41 [ Thus ends the section on svara ] editorial_bracket
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vol_I_p061 LEFT — 41 lignes

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1 <b>BRHADDESI</b> page_header
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2 104 page_number
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3 [ अनु, १०२ ] editorial_bracket
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4 हुङ्कारवत् सम [ न ] न्तरं संयुक्तं त्रिस्वराक्षरमारोहेत् ततो द्वौ द्वौ स्व [रौ] editorial_bracket
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5 .क्त डि॰ annotation_inline
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6 .तः annotation_inline
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7 म्रो annotation_inline
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8 कम्पनयुक्तौ कलान्तरयोगादेव प्रसन्नौ मन्द्रौ कार्यौ। इत्येककलस्वरयोगाद् गात्रवर्णः। main
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9 [ यथा - ] ३३धनिस निनि धध, पधनि धध पप, मपध पप मम, गमप मम गग, editorial_bracket
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10 रिगम गग रिरि, सरिग रिरि सस इति गात्रवर्णः ३४। main
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11 [ 33 ] editorial_bracket
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12 भरतमतेनालङ्कारनिरूपणम् section_header
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13 यस्मिन् वर्णे स्थिता ये च अलङ्कारा मनोहराः। main
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14 तानिदानी प्रवक्ष्यामि भरतोक्तविधानतः ॥१२१॥ main
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15 प्रसन्नादिः प्रसन्नान्तः प्रसन्नाद्यन्त एव च। main
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16 तथा प्रसन्नमध्यस्तु समो रेचित एव च॥१२२॥ main
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17 पुस्तारम्च प्रसादश्च स्थायिवर्णसमाश्रयाः। main
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18 •र्णाः annotation_inline
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19 प्रसाद+ annotation_inline
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20 ज्ञेया ह्येते त्वलङ्कारा अध्यथालक्षणलक्षिताः ॥१२३॥ main
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21 ₀रादमी annotation_inline
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22 ∘धेतद₀ annotation_inline
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23 अथ सञ्चारिजान् भूयः कीर्त्यमानाव्निबोधत। main
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24 •णी annotation_inline
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25 मन्द्रतारप्रसन्नश्च बिन्दुः प्रेङ्खोलितस्तथा।।१२४।। main
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26 उ६ तारमन्द्रप्रसन्नश्च स्यान्निवृत्तप्रवृत्तकः । ] editorial_bracket
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27 .র্ব. annotation_inline
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28 कुहरश्चैव वेणुश्च रिक्षतश्चोपलोलकः ॥१२५॥ main
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29 ₀ला。 annotation_inline
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30 ₹₀ annotation_inline
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31 आवर्तकः परावर्त इति सञ्चारिसम्भवाः। main
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32 अलङ्कारास्तु विज्ञेया अएकादश मनोहराः ॥१२६॥ main
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33 निष्कूजितम्च कुहरो हसितो अबिन्दुरेव च। main
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34 कोरो annotation_inline
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35 प्रेह्मोलितस्तथाऽऽक्षिप्तो विधुतोद्वाहितौ तथा।।१२७।। main
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36 .योत्सि. annotation_inline
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37 ह्रादमानः सम्प्रदानः सन्धिप्रच्छादनस्तथा। main
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38 (ना ? मा) annotation_inline
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39 प्रा annotation_inline
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40 प्रसन्नादिः प्रसन्नान्त आरेहिणि त्रयोदश।।१२८।। main
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41 ०णी page_footer
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1 21 page_number
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2 TRANSLATION page_header
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3 The distinction of svara and śruti (exists) because they are prasādhya (lit. main
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4 accomplished, here perceived) by different buddhis (apprehensions, main
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5 perceptions). And also on account of the distinction of aśraya (seat or main
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6 substratum, here śruti) and āśrayin (that which is seated, here svara) the main
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7 identification (of the two) does not stand. main
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8 (36) annotation_inline
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9 The state of svaras being reflections, that has been spoken of, does not stand main
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10 reason (because) if the state of svaras being reflection (is accepted), then main
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11 perception having the nature of delusion becomes applicable. main
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12 (37) annotation_inline
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13 The relationship of cause and effect between śruti and svara is not possible; main
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14 there is no pramana (means of valid knowledge or evidence) of the existence of main
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15 (38) annotation_inline
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16 śrulis. annotation_inline
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17 (Objection) If by arthāpatti 55 (negative inference) or by the pramāņa main
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18 presuming vyāpti-grahaņa, (the comprehension of concomitance, i.e. anumāna,56 main
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19 inference) svara is proved to be the bheda (modification or result) of the gagana- main
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20 gunas<sup>57</sup> (qualities of space or ether i.e. sounds) that are the progenitors of svara main
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21 (then the kārya-kāraņa relationship between the two would be established). (39) main
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22 (Answer) It is true. annotation_inline
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23 Although the kārya-kāraņa difference (between svara and śruti) is evident, main
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24 (40) annotation_inline
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25 yet the kāraņatva (causality) of śrutis is impossible. main
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26 (This is so) because (here) the cause (śruti) is available (perceptible) (even) main
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27 when the kāryas (svaras) are present, (but) when the jar and the like are main
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28 existent, the lump of clay is not available (perceptible). main
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29 (41) annotation_inline
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30 Pariņāma 58 (transformation) (and, or) abhivyakti (manifestation) is main
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31 understood to be the justified proposition by the wise; thus the alternatives main
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32 (42) annotation_inline
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33 starting with tādātmya have been spoken of by me. main
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vol_I_p047 LEFT — 33 lignes

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1 <b>BRHADDEŚI</b> page_header
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2 76 page_number
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3 [ अनु. ५१ ] editorial_bracket
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4 ननु मध्यमसप्तकेन मूर्छनानिर्देशः क्रियते यदि तदा किमुक्तं मध्यमेन main
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5 स्वरेणेति ? सत्यमुक्तम्। स्वरजात्यपेक्षया एकवचनम्। १७ कण्ठ्ये स्वरे main
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6 ₀णर्ये annotation_inline
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7 मूर्छना कार्येति भावः। वैणग्रहणं च शरीर अप्रकीर्तितस्यापि स्थानस्य main
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8 ्रतितः तस्यापि annotation_inline
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9 लाभार्थम्। main
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10 अनु₀ ५२ editorial_bracket
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11 ननु षाडवौडुविते क्रियमाणे मूर्छनाप्रत्यभिज्ञानमस्ति वा न वा ? main
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12 अस्त्येव मूर्छनाप्रत्यभिज्ञानमिति। तथा चाह दत्तिलः — main
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13 "एवं कृतेऽपि तानत्वे गणयित्वा विनाशिनम्। main
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14 oWo annotation_inline
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15 <sup>७७</sup>विद्वानेतावतिथ्येषा मूर्छनेत्यवधारयेत्।।" main
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16 दत्तिलम् ३७ | annotation_inline
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17 च ते annotation_inline
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18 [ अनु₀ ५३ ] editorial_bracket
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19 ७४ननु प्रथमायां सप्तम्यां च मूर्छनायां षड्जे लुप्ते रिगमपधनीति main
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20 एकमेव रूप भवति, तत्र न ज्ञायते विशेषः। सत्यम्, भेदो नास्ति । main
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21 वस्तुगणने पुनरस्त्येव भेदः, मन्द्रतारकृतो भेदः। main
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22 [ अनु₀ ५४ ] editorial_bracket
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23 ७१इद तु प्रयोक्तृश्रोतृसुखार्थमेव मूर्छना-तानान्यत्वमुक्तम्। main
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24 तानप्रयोजनमपि त्रिस्थानप्राप्त्यर्थीमेत्युक्तम्। main
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25 माना, annotation_inline
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26 [ अनु₀ ५५ ] editorial_bracket
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27 ननु मूर्छनास्तावज्जातिरागेषूपयोगिन्य इति युक्तं तासां कथनम्, main
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28 <sup>80</sup>ंगभाषादिषुपः annotation_inline
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29 तानास्तु 📭 कुत्रोपयुज्यन्ते ? उच्यते- main
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30 द्वयोग्रामयोजीतिरागान्यत्वप्रतिपादनार्थं प्रयोगस्तानानाम्। main
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31 यद्वा ६४नष्टोद्दिष्टसंख्यासिद्ध्यर्थं प्रयोगस्तानानाम्। main
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32 (vide) unknown
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33 <b>ेत्रन्द्रष्ट</b>ः annotation_inline
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1 ¶ Visi annotation_inline
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2 57 page_number
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3 TRANSLATION page_header
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4 abundance comes about on account of the stated prescription. In the main
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5 hexatonic form, there is the non-abundance of dhaivata but it is never so in main
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6 the case of ṛṣabha. In the auduvita form, sparseness does not obtain in the main
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7 case of any svara on acount of all of them being amsas. In this way there is main
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8 the abundance of all the svaras. Nyāsa is gāndhāra alone. Apanyāsa is main
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9 madhyama alone. There is the sancāra 76 or to and fro movement of sadja main
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10 and gändhära. main
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11 [Anu. 163] section_header
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12 It is ten-fold. There are ten amsas - five pertain to the complete state, four main
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13 to the hexatonic state, on account of there being an exception when pañcama main
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14 is the ainsa. One pertains to the auduvita state. The mūrchanā beginning main
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15 with ṛṣabha obtains here. Karuṇa is the rasa. Pañcapāṇi is the tāla. In the main
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16 ekakala citra (mārga), māgadhī is the gīti. In the dvikala vārtika (mārga), main
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17 sambhāvitā is the gīti. In the catuṣkala dakṣiṇa (mārga), pṛthulā is the gīti. It main
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18 is applied in the dhruva gana in the third act. main
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19 . . . . . . . . . . . . . . . . . . . . annotation_inline
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20 [12. 77 Description of nine jātis in the interpolated portion] section_header
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21 ٠ page_number
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22 [1.Şadjamadhyamā] section_header
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23 Seven svaras are amśas in şadjamadhyamā and they have mutual to and fro main
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24 movement. Niṣāda is sparse excepting when gāndhāra is the aniśa; (in other main
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25 words) except the vādin state of (gāndhāra). main
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26 (1) annotation_inline
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27 The hextatonic and pentatonic states are known to be when niṣāda and main
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28 niṣāda-gāndhāra are omitted. The two-śruti svaras (niṣāda and gāndhāra) are main
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29 the adversaries of the hexatonic and pentatonic states. main
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30 (2) annotation_inline
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31 The gīta, tāla, kalā etc. are like those in ṣāḍjī, and the mūrchanā is that which main
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32 ፥ annotation_inline
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33 begins with madhyama and the viniyoga is as (prescribed) before. main
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34 (3) annotation_inline
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35 Ṣadja (and) madhyama are nyāsas in this. Seven svaras are apanyāsas. The main
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36 prastāra is thus - main
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37 ı annotation_inline
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38 (1) annotation_inline
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39 mā gā saga pā dhapa mā nidha nima main
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40 (2) annotation_inline
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41 mā mā sā riga maga nidha padha pā main
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189 lignes a valider — change uniquement les roles incorrects.