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 21139). Si role auto correct → ne touche rien. Sinon → dropdown. Click sur image pour zoom plein écran. Bouton ? en haut à droite = légende.

vol_I_p027 LEFT — 28 lignes

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1 <b>BRHADDEŚ</b>I page_header
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2 36 page_number
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3 [ अनु. २३ ] section_header
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4 अनुवादित्वं च पुनरेकश्रुत्यन्तरहीनत्वेन स्यात्। ननु किं तदनुवादित्वम्? main
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5 <sup>20</sup>श्रुतिहीनत्वेन main
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6 21त्ववनु annotation_inline
parent ligne 5
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7 यत् संवादिना रागस्य रागत्वं सम्पादितं तत्प्रतिपादकत्वं नामानुवादित्वम्। main
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8 22,द वादिना annotation_inline
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9 ₀दक annotation_inline
parent ligne 7
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10 अनुवादिमण्डलं यथा- main
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11 स annotation_inline
parent ligne 10
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12 नि unknown
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13 रि unknown
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14 घ annotation_inline
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15 म annotation_inline
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16 4 page_number
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17 ॥ इति षड्जग्रामे ] अनुवादिमण्डलम्॥ caption
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18 [ अनु. २४ ] section_header
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19 अनुवादिप्रयोगो यथा—षड्जस्थाने ऋषभ ऋषभस्थाने main
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20 षड्जः annotation_inline
parent ligne 19
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21 प्रयुज्यमानः स्वरूपं भजन् जातिरागहा न भवति । पञ्चमस्य स्थाने main
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22 ॰धैवतः प्रयुज्यमानो धैवतस्य स्थाने पञ्चमः प्रयुज्यमानो २३[ जाति- ] editorial_bracket
parent ligne 21
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23 रागहा न भवेत् । षड्जस्थाने धैवतः प्रयुज्यमानो धैवतस्थाने षड्जः main
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24 प्रयुज्यमानो जातिरागविनाशकरो न भवति। पञ्चमस्थान ऋषभः main
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25 प्रयुज्यमान ऋषभस्थाने पञ्चमः प्रयुज्यमानो जातिरागहा न भवेत् । main
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26 24 मध्यमस्थान ऋषभ ऋषभस्थाने च मध्यमस्तथा धैवतस्थाने main
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27 मध्यमो मध्यमस्थाने च धैवतः प्रयुज्यमानो जातिरागनाशको न main
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28 भवति। main
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vol_I_p077 RIGHT — 41 lignes

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1 137 page_number
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2 PĂŢHA VIMARŚA page_header
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3 पञ्चमस्य च श्रृङ्गारो बीभत्सो धैवतस्य च । main
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4 करुणा च निषादस्य सप्तस्थानरसा नव ॥ annotation_inline
parent ligne 3
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5 (Sam Mak II.1.47, 48) main
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6 It is notable that Santa rasa has been included here and bhayanaka has main
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7 been omitted; thus the number of rasas enumerated is only eight and not nine, main
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8 as stated in the last foot. main
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9 46. MS B reading as recorded by the ed. main
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10 Section V ( Grāma-mūrchanā ) section_header
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11 ग्रामो नाम विशिष्टश्रुतिकस्वरसमूहो मूर्छनात्मा main
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12 1. cf. annotation_inline
parent ligne 11
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13 पूर्णापूर्णस्वभावस्वरगतग्रहाशादिविशेषसमूहरूपजातिसमूहश्च । main
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14 (Abhi Bhā on NŚ XXVIII, p. 42) main
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15 2. C.r. in S R I Sudhā, p. 102. main
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16 3. C.r. in S R I Sudhā, p. 101 has been accepted because 'vyavasthitaḥ' is an list_item
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17 adjectival form which is not matched by a noun that could be qualified by it, but list_item
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18 'vyavasthitih' is an abstract noun that fits the sentence. list_item
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19 4,5. C.r. in S R I Sudhā, p. 103. main
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20 6. This verse is not found in the text of Nā Ši. list_item
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21 7. C.r. in S R I Sudhä, p. 101. main
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22 8. P.t., modified according to C.r. in ibid. main
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23 9. C.r. in S R I Kalā, p. 99 in the name of Muni (Bharata), but this line is list_item
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24 not found in the text of NS. In P.t. this line has not been treated as a citation, list_item
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25 but as a part of the text, because quotation marks are not given. list_item
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26 10. This line forms part of the text of NS (XVIII, 5 ab). Hence it is treated main
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27 by us as a citation. main
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28 11. P.t. includes ' sadbhih' after 'suddhābhih', but that has no relevance to the list_item
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29 context and has, therefore, been omitted by us. list_item
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30 12. C.r. in S R I Sudhā, p. 105 adds the following half-verse, paraphrasing list_item
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31 the prose-portion regarding the etymology of mūrchanā - list_item
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32 मूर्खनामब्दनिष्यतिर्मुखं मोहे समुच्छये । main
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33 13, 14. C.r. in S R I Sudhā, p. 114. main
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34 15. P.t. adds 'tiryak' after 'svarāḥ', but that is redundant. list_item
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35 16. P.t. adds 'ürdhvā' after 'mā'. main
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36 17. P.t. मध्यमे तिर्यगूर्ध्वगा अपि स्वराः । main
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37 18. Hariņāśvā is the name found in NŚ, S R etc. 'Hariņāhvayā' is the form of main
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38 'hariṇāhvā' in the instrumental case; but this case is not relevant to the context. main
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39 The P.t. is utterly confused, mutilated and in disorder after this line upto the main
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40 end of Anu. 41; it has been reconstructed according to the context, mainly by main
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41 re-arranging the order. main
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vol_II_p023 LEFT — 33 lignes

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1 11.<b>1</b> annotation_inline
parent ligne 4
via heuristic_height
2 BRHADDEŚĪ page_header
via surya_layout
3 28 page_number
via heuristic_pagenum
4 ज्ञेयो गान्धारपञ्चम्याः पञ्चमोऽशः प्रयोक्तभिः। main
via surya_layout
5 ·सर्षभ: स्यादपन्यासो न्यासो गान्धार इष्यते ॥२३०॥ main
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6 (नांयासौ?न्यासो) main
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7 1000 page_number
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8 गान्धार्यामथ<sup>७०</sup> पञ्चम्यां यत्सञ्चारादि कीर्तितम् । main
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9 (T) annotation_inline
parent ligne 8
via heuristic_height
10 ন: annotation_inline
parent ligne 8
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11 तदस्यामपि विज्ञेयं किन्तु पूर्णस्वरा सदा ॥२३१॥ main
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12 आन्ध्र्यामनंशा विज्ञेया: षड्जमध्यमधैवता: । main
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13 अन्यूः annotation_inline
parent ligne 12
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14 षाडवं षड्जहीनं.स्यात्र्यासो गान्धार इष्यते ॥२३२॥ main
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15 तु न्यासो<sup>७८</sup> main
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16 नन्दयन्त्यामपन्यासौ ज्ञेयौ मध्यमपञ्चमौ । main
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17 न्सो annotation_inline
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18 ग्रहो न्यासश्च गान्धार्: पञ्चमोंऽश: प्रकीर्तित: ॥२३३॥ main
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19 आन्ध्रीवत् षाडवं ज्ञेयमनौडुवितमेव च। main
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20 पो॰ annotation_inline
parent ligne 19
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21 <b>प्नो</b>॰ annotation_inline
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22 स्यान्मन्द्रर्षभसञ्चारो लङ्घनीयश्च स क्वचित् ॥२३४॥ main
via surya_layout
23 (ন্দ?< annotation_inline
parent ligne 22
via heuristic_short
24 कार्मारव्यामनंशास्तु षड्जगान्धारमध्यमाः । main
via surya_layout
25 व्यञ्चमाः<sup>७९</sup> main
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26 पूर्णता, पञ्चमो न्यासो गान्धारगमनं बहु ॥२३५॥ main
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27 कैशिक्यामृषभोऽनंशो न्यासौ तु द्विश्रुती[स्मृतौ]। editorial_bracket
parent ligne 26
via heuristic_brackets
28 न्ती +++ annotation_inline
parent ligne 26
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29 ऋषभो धैवतश्चैव हेयावस्यां यथाक्रमम् ॥२३६॥ main
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30 ८॰पञ्चमोऽपि भवेत्र्यासो निषादेंऽशेऽथ धैवते । annotation_inline
parent ligne 29
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31 (व?वे)न्या(सी?सो) main
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32 136 13 annotation_inline
parent ligne 31
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33 ऋषभ: स्यादपन्यास: कैश्चिदुक्तोंऽशवत् तथा ॥२३७॥ main
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vol_I_p093 RIGHT — 44 lignes

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1 VIMARŚA main
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2 169 page_number
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3 6, 7. The author seems to be speaking of svara at the same level at which list_item
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4 sabda has been treated as eternal and vibhu (all-pervading) by several systems list_item
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5 of philosophy, e.g. grammar, mimāmsā. list_item
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6 8. The infinity of svara, as propounded here, could be understood in two list_item
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7 layers viz. (i) the infinite melodic combinations and permutations of the seven list_item
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8 svaras (ii) the multi-farious shades of intervals coming into usage on account of list_item
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9 various relationships between svaras established on account of variety of list_item
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10 melodic phrasing involving leaps, glides, pauses etc. Jāti, the initial form of list_item
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11 melodic configuration and bhāṣā, the derived form of rāga have been list_item
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12 mentioned here for indicating the infinity of variety in melodic phrasing that list_item
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13 brings about the infinity of svara. Raga has been omitted here, but its relevance list_item
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14 could be inferred on the basis of its derivative bhāṣā. list_item
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15 9. The statement that svaras are combined with padas means that syllabic list_item
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16 units are combined with svaras when the latter are rendered. These (units) list_item
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17 could be meaningful linguistic units or non-sensical so far as linguistic meaning list_item
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18 is concerned. Pada has been thus defined by Bharata - list_item
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19 यत् स्यादक्षरसम्बद्धं तत्सर्वं पदसन्नितम् । main
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20 ( NŚ XXXII, 28 ab ) annotation_inline
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21 "Whatever is formulated with syllables, all that is called pada". main
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22 Thus meaningfulness is not a condition for pada in music. Tonal rendering main
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23 with the voice is usually combined with syllabic units, e.g. in the ālāpa in main
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24 dhrupad, syllabic units like nom tom diri etc. are used. NS also prescribes the main
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25 following (and a few more) syllabic units known as padas spoken of by Brahmā main
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26 for nirgita (music devoid of meaningful text, rendered mainly on stringed and main
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27 wind instruments, accompanied by voice )- main
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28 झण्दु जगतिय दिगिनिगि तितिझल कुचझल main
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29 ( NŚ XXXI, 104 ) annotation_inline
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30 It will be seen that these are formulated units of four-matras (time-units) main
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31 each. If the voice renders svaras without padas (meaningful or non-sensical main
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32 syllabic units) then it is combined with vowels like a, i, u etc. which themselves main
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33 are primary units of pada. Hence the combination of svara with pada is spoken main
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34 of. main
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35 10. In Indian music svaras are not used in a plain or unornamented way; list_item
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36 hence alankāra is mentioned here. The concept of alankāra will be discussed in list_item
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37 the respective section. list_item
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38 11. The prescription of the use of specific svaras in the context of different list_item
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39 rasas dates back to NS. It will be discussed under the reproduction of this list_item
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40 prescription in our text later in this section. list_item
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41 12,13. Pāršyadeva refutes the view that svaras are indestructible and all- list_item
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42 pervading (vide Sam S Sa, p. 12). His argument is that since svara is heard in list_item
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43 a limited time and space and not for all times or everywhere, it could not be list_item
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44 said to be indestructible or all-pervading. list_item
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vol_II_p070 RIGHT — 36 lignes

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1 Electric and the annotation_inline
parent ligne 4
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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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182 lignes a valider — change uniquement les roles incorrects.