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 21002). 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 [ षष्ठोऽध्याय: ] section_header
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2 [प्रबन्धाः] section_header
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3 [तत्र प्रबन्धानामुद्देश:] section_header
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4 देशिकारप्रबन्धा ये हरवक्त्राभिनिर्गता: । main
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5 •प्रवन्धोऽयं(?) annotation_inline
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6 असंख्यातास्तु कथिता न ज्ञायन्तेऽल्पबुद्धिभि: ॥ ३६०॥ main
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7 तेषां मध्यात् समुद्धृत्य युक्तलक्षणलक्षितान् । main
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8 श्रीमतङ्गमुनि: प्राह मुनीनुद्दिश्य तद्यथा ॥ ३६१॥ main
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9 ९आद्य: प्रबन्ध: कन्दाख्यो वृत्तो नाम द्वितीयक: । main
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10 क(जा?न्दा) वृत्ता annotation_inline
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11 गद्यरूपस्तृतीय: स्याद् दण्डक: स्याच्चतुर्थक: ॥ ३६२॥ main
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12 पञ्चमो वर्णक: ख्यात: षष्ठ आर्याभिधानक:। main
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13 ॰पिधायक: annotation_inline
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14 सप्तमी कथिता गाथा ततो द्विपथकोऽष्टमः ॥ ३६३॥ main
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15 कर्शिता annotation_inline
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16 <sup>२</sup>पद्धडीं नवमीं प्राहुरडिला दशमी भवेत् । main
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17 क्धंटीं annotation_inline
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18 एकादशमिते स्थाने गदिता सा चतुष्पदी ॥ ३६४॥ main
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19 न्मये स्थाते annotation_inline
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20 दोधको द्वादश: प्रोक्तस्तोटक: स्यात् त्रयोदश[:]। editorial_bracket
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21 दोधको annotation_inline
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22 ततश्चतुर्दशो ज्ञेयो वस्त्वाख्यस्तु प्रबन्धक: ॥ ३६५॥ main
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23 ॰र्द(शा?शो) annotation_inline
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24 ततः क्रौञ्चपदस्तूर्ध्वं हंसपात् षोडशः स्मृतः। main
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25 सप्तदश: प्रबन्धस्तु शुकसारिकसंज्ञक: ॥ ३६६॥ main
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26 अष्टादशश्चाश्वलील एकोनो गजलीलक:। main
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27 ॰श्मलीला annotation_inline
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28 दश ॰ annotation_inline
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29 विंशश्च स्यात् सिंहलील: शरभलील एकोत्तर: ॥ ३६७॥ main
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30 द्वाविंशतिम: annotation_inline
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1 93 page_number
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2 TRANSLATION page_header
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3 [Anu. 169] editorial_bracket
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4 It means - the rāga called śuddhakaiśika is related to madhyamagrāma on main
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5 account of being born of kaišikī and kārmāravī jātis. Tāra (high) şadja is its main
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6 graha and amśa, pańcama is the nyāsa, nisāda is kākalī here and this (rāga) is main
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7 with complete svaras. Its application is prescribed in the nirvahana main
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8 (conclusion) of citra (pūrvaranga?) 42 comprised of eighteen angas main
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9 (components).43 Rasas like vīra and raudra are there. The mūrchanā main
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10 beginning with sadja obtains. Arohin (ascending) is the varṇa. Prasannādi is main
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11 the alankāra. The kalā (time-unit) is formed in the dakṣiṇa (mārga), the kalā main
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12 obtains in the vṛtti (mārga), the kalā prevails in the citra (mārga). A tāla like main
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13 caccatputa obtains in the songs composed of svara and pada. main
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14 [The assignment of grāmas to śuddha rāgas] section_header
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15 [Anu. 170] editorial_bracket
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16 (Contention) These (rāgas) are related to particular grāmas. From where main
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17 is this particularity obtained? It is being answered - this particularity is main
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18 obtained from the statement of Bharata himself. Thus has said Bharata main
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19 Muni- annotation_inline
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20 "On account of grāma-rāgas being born of jātis"; "whatever is sung in the main
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21 world, all of that is contained in the jātis"44 on account of this statement. main
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22 And it has also been said by Kasyapa - main
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23 "Şādava, pañcama and kaiśika obtain in madhyamagrāma. Sādhārita and main
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24 kaišikamadhyama, similarly, obtain in sadja (grāma)." main
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25 [The application of suddha ragas] section_header
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26 [Anu. 171] editorial_bracket
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27 (Contention) From where are these specific applications obtained? They main
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28 are obtained from the statement of the Muni. And thus has said Bharata - main
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29 "Madhyamagrāma (rāga) should be in the mukha (sandhi), şadja (grāma) main
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30 rāgain the pratimukha (sandhi), and sādhārita alone in the garbha (sandhi), main
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31 pañcama in the avamarśa (sandhi). In samhāra (conclusion), kaiśika has been main
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1 23 page_number
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2 <b>TRANSLATION</b> page_header
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3 (Anu. 12) annotation_inline
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4 (Objection) But the twenty-two-fold nature of śrutis does not also stand reason main
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5 (or is not amenable), because of the non-perception of srutis and the parts of main
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6 śruli. annotation_inline
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7 It has been said— annotation_inline
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8 "How can the perception or apprehension of this (śruti) take place? The main
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9 nabhas (ether, space) cannot become disturbed (vyākulita) in the beginning main
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10 (before svara); śruti has imperceptible parts and hence it does not appear as main
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11 being composed of parts. annotation_inline
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12 (Objection continued) annotation_inline
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13 "(If it be accepted that) they do exist, then how many are they in relation to main
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14 mātṛkās 59 (subtle bases)? If they are twenty-two, what is their process by krama main
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15 (straight order) and utkrama (reverse order)? main
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16 "If the infinity or singularity of śrutis becomes unavoidable, (then) there main
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17 would be a doubtless state of those mātṛkās. Mātṛkās themselves are not there, main
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18 how (why) should there be their vikalpana (assumption, imagination)? main
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19 "The wise say that the existence (sattā) of dharmas (attributes) <math>^{60}</math> is there main
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20 when the dharmin (the one to whom the attributes belong) is there. When the main
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21 dharmins are not there, the dharmas are (also) not there, so say the wise. The main
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22 sattva (existence) and asattva (non-existence) of gunas and dosas are there main
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23 when (the same occur in respect of) gunins (those to whom the gunas belong). main
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24 "If the respective śrutis become the cause (of svaras) without themselves main
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25 having a cause, then their origin (or) cause should not be sought. main
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26 "Moreover, if in spite of there being equal tangibility (of śruti and mātṛkā) main
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27 through pramāņa (means of valid perception), mātṛkās are concealed (denied), main
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28 then it would be very difficult also to save śrutis (i.e. śruti will also have to be main
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29 denied)." annotation_inline
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30 Now is being said (in answer)— annotation_inline
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31 Srutis that are the cause of the manifestation of svara are grasped by main
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32 arthāpatti (negative inference) anumāna (inference) or pratyakṣa-jñāna 61 main
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33 (perception) (43) annotation_inline
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1 Electric and the annotation_inline
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2 123 page_number
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3 TRANSLATION page_header
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4 [Anu. 208] section_header
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5 Its meaning is thus - Rūpasādhārita is related to şadjagrāma on account of main
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6 being born of şadjamadhyamā and niṣādavatī. Şadja is its graha and amśa. main
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7 Madhyama is the nyāsa. There is the sparseness of pañcama and ṛṣabha. main
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8 Niṣāda is kākalī here and this (rāga) is complete. It is used in vīra and karuņa main
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9 (rasas). Vīra and the like is the rasa84 The mūrchanā begininng with ṣaḍja main
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10 obtains. Arohin is the varna. Prasannamadhya is the alankāra. The kalā is main
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11 formed in the dakṣiṇa (mārga), the kalā obtains in the vārtika (mārga) and the main
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12 kalā prevails in the citra (mārga). A tāla like caccatpuṭa obtains in the songs main
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13 comprised of svara and pada. main
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14 (338) main
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15 [6. Gāndhārapañcama] section_header
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16 Gāndhārapañcama isborn of gāndhārī and raktagāndhārī (jātis). Gāndhāra is main
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17 its <i>amśa</i> and <i>gāndhāra</i> alone is <i>nyāsa</i>. main
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18 [Anu. 209] section_header
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19 Itsmeaning is thus-gāndhārapañcama is related to madhyamagrāma on account main
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20 of being born of gāndhārī and raktagāndhārī jātis. Although it is born of dhaivatī main
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21 (jāti) in the opinion of Durgaśakti, yet on account of pañcama being comprised main
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22 of three śrutis, it is related to madhyama (grāma) alone in spite of being born of main
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23 jātis belonging to both the grāmas. Gāndhāra is its graha, amśa and nyāsa. With main
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24 relevance to the performer, gāndhāra may become dhaivata.85 Niṣāda is main
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25 kākalī here and this (rāga) is complete. Its application is prescribed in main
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26 adbhuta, vismaya<sup>86</sup> and hāsya (rasas). Karuṇa is the rasa<sup>87</sup> The mūrchanā main
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27 beginning with gāndhāra obtains. Sañcārin is the varņa. Prasannamadhya is main
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28 the alankāra. The kalā is formed in the dakṣiṇa (mārga), the kalā obtains in main
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29 the vārtika(mārga) and the kalā prevails in the citra (mārga). A tāla like main
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30 caccatputa obtains in the songs comprised of svara and pada. main
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31 [7.Şadjakaisika] section_header
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32 *************** annotation_inline
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33 [8. Pañcamaṣāḍava] section_header
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34 Pañcamaṣāḍavaisborn of dhaivatī and ārṣabhī jātis. It is combined with ṛṣabha main
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35 as the amśa and madhyama alone is the nyāsa. main
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36 (339) main
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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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171 lignes a valider — change uniquement les roles incorrects.