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 21003). Si role auto correct → ne touche rien. Sinon → dropdown. Click sur image pour zoom plein écran. Bouton ? en haut à droite = légende.

vol_II_p048 LEFT — 27 lignes

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1 BRHADDEŠĪ page_header
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2 78 page_number
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3 १९रञ्जनाज्जायते रागो व्युत्पत्तिः समुदाहता । main
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4 इत्येवं रागशब्दस्य व्युत्पत्तिरभिधीयते ॥२६६॥ main
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5 अश्वकर्णादिवद्रुढो यौगिको <sup>१२</sup>मण्डपादिवत् । main
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6 यापि वाचकः annotation_inline
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7 मन्थवत् annotation_inline
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8 योगरूढोऽथवा रागो ज्ञेय: पङ्कजशब्दवत् ॥२६७॥ main
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9 १३ ०रूदश्च वा annotation_inline
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10 [गीति-भेदाः] section_header
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11 [तत्र मतङ्गमतम् ] section_header
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12 इदानीं सम्प्रवक्ष्यामि सप्तगीतीर्मनोहरा: । main
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13 (त ? ती) annotation_inline
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14 प्रथमा शुद्धगीति: स्याद् द्वितीया भिन्नका भवेत् ॥२६८॥ main
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15 (त ? ति:) annotation_inline
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16 तृतीयां गौडिका चैव रागगीतिश्चतुर्थिका । main
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17 साधारणी तु विज्ञेया गीतज्ञै: पञ्चमी तथा ॥२६९॥ main
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18 (त ?ति) annotation_inline
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19 भाषागीतिस्तु षष्ठी स्याद् विभाषा चैव सप्तमी । main
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20 १४गीतय: सप्त हि प्रोक्ता इदानीं भेद उच्यते ॥२७०॥ main
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21 सप्तगीत्यो मया annotation_inline
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22 [॥ इति मतङ्गमतम्॥] editorial_bracket
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23 [दुर्गशक्तिमतम्] section_header
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24 गीतय: पञ्च विज्ञेया: शुद्धा भिन्नाऽथ वेसरा । main
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25 ं गौडी साधारिता प्रोक्ता <sup>१५</sup>दुर्गामतिमदं मतम् ॥२७१॥ main
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26 याष्ट्रिकेन महात्मना annotation_inline
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27 ॥ <sup>१६</sup>इति दुर्गशक्तिमतम् ॥ main
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vol_I_p079 LEFT — 43 lignes

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1 BRHADDEŚI page_header
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2 140 page_number
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3 72,73 C.r. in S R I Kalā, p. 104. main
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4 74. P.t; our reconstruction is nearer P.t. main
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5 75. cf. (i) मध्यमस्वरेण तु वैणेन मूर्छनानिर्देशो भवत्यनाशित्वात् मध्यमस्वरस्य निग्रहः प्रवेशो वा। main
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6 ( NS Chau, p. 321 ) annotation_inline
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7 (ii) मध्यमस्वरेणेव तु मूर्छनानिर्देशः कार्यो भवति अनाशित्वान्मध्यमस्य निग्रहे पर्यग्रहे वा। main
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8 ( NŚ XXVIII, p. 27) annotation_inline
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9 76. Reconstruction based on Abhi Bhā on NS XXVIII, p. 28, reading as - main
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10 चतुर्थस्वर एव कण्ठ्यो मध्यमा ( मोऽ ) त्रेत्यपरे। main
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11 Brahaspati has interpreted 'karnye' as the 'fundamental note' that is main
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12 constantly heard in the drone. But 'kanthya' seems to be more appropriate, main
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13 because kantha (lit. throat) is the location of the middle register in the human main
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14 body. annotation_inline
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15 77. Reconstruction based on the reading of Dattilam 37. main
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16 78. cf. (i) नन् प्रथमाया सप्तम्या च मूर्छनाया षड्जलुप्ते रिगमपधनिरूप भवतीति तत्र को विशेषः। सत्यं main
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17 भेदो नास्ति, परन्तु मन्द्रतारकृतो भेदो विद्यत एव। main
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18 (C.r. in S R I Sudhā, p. 117) main
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19 (ii) ननु प्रथमाया सप्तम्या च मूर्छनाया पहजे न्तुप्ते रिगमपधनिरूप भवतीति दुर्जातो विशेषः। सत्य main
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20 लेख्यभेदो नास्ति। annotation_inline
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21 ( Abhi Bhā on XXVIII, p. 28 ) main
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22 79. cf. (i) इद च प्रयोक्त्श्रोतृसुसार्य च मूर्धनानानात्वम्। मूर्धनातानप्रयोजनमपि स्थानप्राप्त्यर्थम्। main
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23 ( NŠ XXVIII, p. 27 ) main
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24 (ii) प्रयोक्तुश्रोतृसुक्षार्थं तानमूर्छनातत्त्वम् । प्रयोजनमपि स्थानप्राप्तः । main
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25 ( NŠ Chau, p. 321 ) annotation_inline
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26 'Nānātvam' (variety) is associated with mūrchanā in NS, but in BrD the main
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27 reading mūrchanā-tānānyatvam suggests a distinction between mūrchanā and main
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28 tāna and it is in consonance with the preceding discussion in Anu. 45. main
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29 80. C.r. in S R I Sudhā, p. 117. main
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30 81. cf. ननु च मूर्धनास्तावत् जाञ्जति ( 0 ज्जाति ) ग्रह ( राग ) भाषावत्र प्रयोगोपयोगिन्यः, तानाश्च main
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31 कुतप ( कुत्र ) उपयुज्यन्ते, तानोक्तस्वरातिरिक्तानामपि जातिषु लोपा ( प्य ) भावाद् दृष्टत्वात्। main
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32 (Abhi Bhā XXVIII, p. 29) main
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33 ( Readings suggested in paranthesis ours ). main
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34 82. cf. ग्रामद्वयेऽपि तानाना पाडवीडवसजिनाम् । main
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35 नष्टोदिष्टविधानाय तत्सस्यामभिदध्यहे ॥ main
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36 (S. Rāj II, 1.1.424) main
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37 83. Reconstruction in the whole verse based on the reading in <i>Dattilam</i> 39. list_item
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38 84. ibid., <i>Dattilam</i> 40. list_item
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39 85. Reading suggested by the ed. list_item
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40 86. P.t. is utterly confused here. list_item
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41 87. cf. प्रयोजनमपि स्थानप्राप्तिः। स्थान तु त्रिविध पूर्वोक्तलक्षण काकुविधाने। list_item
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42 ( NŠ Chau, p. 321 ) main
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43 88. 'Sthāna' added on the basis of NS XXVIII, p. 27. main
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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 BRHADDEŚĨ page_header
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2 124 page_number
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3 [अनु॰ २१०] section_header
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4 अस्यार्थ: - पञ्चमषाडव: १०७षड्जग्रामसम्बन्ध: । ऋषभोऽस्य ग्रहोंऽशश्च । मध्यमो main
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5 ॰( ঘ:) annotation_inline
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6 न्यास: । १०८ प्रयोक्त्रपेक्षया क्वचिदंशोऽपि[।] निषादोऽत्र काकली । पूर्णश्चायम् । उद्भटचारिमण्डलाजौ editorial_bracket
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7 ॰(जी?दी) annotation_inline
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8 (स्र?कृ)॰ annotation_inline
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9 विनियोगः। वीरादिरसः। ऋषभादिमूर्छना। प्रसन्नाद्यन्तोऽलङ्कारः। दक्षिणे कला, वार्तिके कला, main
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10 चित्रे कला । स्वरपदगीते चच्चत्पुटादिताल: । main
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11 [९.रेवगुप्त:]<sup>१०९</sup> section_header
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12 ऋषभांशो मध्यमान्तः सम्पूर्णस्वरकस्तथा । main
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13 (₹) annotation_inline
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14 आर्षभीमध्यमाजात्यो रेवगुप्त: प्रकीर्तित: ॥३४०॥ main
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15 [अन्॰ २११] section_header
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16 अस्यार्थः - रेवगुप्तः षड्जग्रामसम्बन्धः । आर्षभीमध्यमाजात्योरुत्पत्रोऽपि main
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17 षड्जग्रामसम्बन्ध एव पञ्चमस्य चतुःश्रुतिकत्वात् । ऋषभोऽस्य ग्रहोंऽशश्च । न्यासो मध्यम एव main
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18 च । निषादोऽत्र काक'ली । पूर्णस्वरश्चायम् । उद्भटचारिमण्लाजौ विनियोग: । main
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19 वीरादिरस:। annotation_inline
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20 ॰(जी?दी) annotation_inline
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21 ऋषभादिमूर्छना । आरोही वर्ण: प्रसन्नान्तोऽलङ्कार:। दक्षिणे कला, वार्तिके कला, चित्रे कला । main
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22 चच्चत्पुटादिताल:। ११० main
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23 [१०. टक्सैन्धवः] section_header
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24 स्यात् षाड्जीधैवतीजात्योष्टकसगस्तु सैन्धव:। main
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25 षड्जांशन्याससंयुक्तः पञ्चमेन तु दुर्बलः ॥३४१॥ main
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26 [अनु २१२] section_header
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27 [अस्यार्थ:]- टक्कसैन्धवराग: षड्जग्रामसम्बन्ध:, षाड्जीधैवतीसमुत्पत्रत्वात् । षड्जोऽस्य editorial_bracket
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28 ि निषादगान्धारौ चात्र काकल्यन्तरौ । पञ्चमस्याल्पत्वम् । पूर्णस्वरश्चायम् । main
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29 ग्रहोंऽशो न्यासश्च । main
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30 ॰(रेष ? चै) annotation_inline
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31 (चित्रे ? चात्र) annotation_inline
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32 210 page_number
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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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166 lignes a valider — change uniquement les roles incorrects.