Calibration 2g.6

Role	Definition	Exemple Brihaddesi
main	Vers principal du texte (le contenu canonique de l'ouvrage)	धैवतश्च निषादश्च गीतौ तुम्बुरुणा स्वरौ ॥७८॥
annotation_inline	Commentaire interligne en petits caracteres (variante manuscrite, glose)	मत्सरी / अङ्धी / ₹क
editorial_bracket	Ajout editorial entre crochets [...] OU note avec marqueur ° / ॰	[२. शुद्धाः, विकृताः...] / [अनु ॰ ११५]
footnote	Note de bas de page (au bas de la page, separee du texte)	<sup>१३५</sup>षाडवा:
page_header	En-tete de page (titre du livre, en haut)	BRHADDESI
page_footer	Pied de page (texte au bas, sous le contenu)	(texte de pied de page)
page_number	Juste le numero de page, isole (en haut ou en bas)	181 / 70 / 46
section_header	Titre d'une section ou sous-section dans la page	[२. आर्षभी]
caption	Legende d'une figure ou tableau	Fig. 1 : svaramaṇḍala
list_item	Item d'une liste enumere	1. ... 2. ... 3. ...
table	Ligne d'un tableau de donnees	(colonnes alignees)
verse_number	Numero de verset isole (souvent entre dandas)	॥१९०॥ / ॥७८॥
unknown	Non classe (l'algo n'a pas su decider)	—

5 demi-pages random (seed 21461). Si role auto correct → ne touche rien. Sinon → dropdown. Click sur image pour zoom plein écran. Bouton ? en haut à droite = légende.

vol_I_p031 RIGHT — 38 lignes

L#	Texte OCR	Role auto
1	45	page_number via heuristic_pagenum
2	TRANSLATION	page_header via surya_layout
3	(That which) reaches the heart quickly from the other (svara) is known as	main via surya_layout
4	rṣabha. Just as the big bull seated (or standing) among the female gos (cows)	main via surya_layout
5	looks splendid, similar is this svara ṛṣabha 54 born in the svara-grāma (gamut).	main via surya_layout
6	(56, 57 ab)	annotation_inline parent ligne 5 via heuristic_height
7	That which holds the ganatmika vak (musical vak) is named as gandhara.55	main via surya_layout
8	<math>(57 \text{ cd})</math>	annotation_inline parent ligne 7 via heuristic_height
9	Madhyama svara is known to be so because of being the middle one among	main via surya_layout
10	svaras.56 Pañcama is that which measures the elaboration of svaras.57 (58)	main via surya_layout
11	Or, it is pañcama (fifth) in number in the order of pāṭha (lit. reading aloud	main via surya_layout
12	or recitation, here enumeration). Dhīvān is one who has got dhī (buddhi,	main via surya_layout
13	intellect), the one related to him (dhivan) is dhaivata.58	main via surya_layout
14	(59)	annotation_inline parent ligne 13 via heuristic_height
15	Or	annotation_inline parent ligne 13 via heuristic_height
16	It is known as dhaivata because it is held on the sixth sthana (location).	main via surya_layout
17	(60 ab)	annotation_inline parent ligne 16 via heuristic_height
18	The place of dhaivata is in the lalāţa (forehead), this is the meaning.59	main via surya_layout
19	Niṣāda is known as such because all the svaras rest upon it.60	main via surya_layout
20	<math>(60 \text{ cd})</math>	annotation_inline parent ligne 19 via heuristic_height
21	(Anu. 29)	annotation_inline parent ligne 19 via heuristic_height
22	But why is the rule that there are (only) seven svaras? It is being said	main via surya_layout
23	(answered) - (This rule is there) in the same way as (in the human body) seven	main via surya_layout
24	dhātus alone beginning with rasa61 are to be accepted in accordance with their	main via surya_layout
25	being dependent on seven dhātus62 (minerals). Similarly said Suśruta -	main via surya_layout
26	Tvak (lit. skin, here serum), blood, flesh, fat, bone, marrow and semen,	main via surya_layout
27	these are dhātus. Similarly, svaras are only seven on account of being dependent	main via surya_layout
28	on or dwelling in seven cakras 63 or seven dvipas 64 (lit. islands).	main via surya_layout
29	[ The castes of sveres ]	section_header via surya_layout
30	The svaras (comprised of) four śrutis are brāhmaņas,65 the ones (comprised	main via surya_layout
31	of) three śrutis are kṣatriyas,66 the ones with two śrutis should be known as	main via surya_layout
32	(61)	annotation_inline parent ligne 31 via heuristic_height
33	vaisyas 67 and the antara-svaras are śūdras.68	main via surya_layout
34	[ The drawing out of svara signs as contained in agama ]	editorial_bracket parent ligne 33 via heuristic_brackets
35	Having acquired the eight groups beginning with akara and ending with	main via surya_layout
36	ya-śa, one should draw out70 the heptad of svaras (their abbreviated names i.e.	main via surya_layout
37	solfa-syllables) combined with letters and mātrās (vowel-endings).	main via surya_layout
38	(62)	annotation_inline parent ligne 37 via heuristic_height

vol_II_p030 RIGHT — 31 lignes

L#	Texte OCR	Role auto
1	43	page_number via heuristic_pagenum
2	TRANSLATION	page_header via surya_layout
3	The omission of all notes is prescribed in all <math>j\bar{a}tis</math>, but the omission of	main via surya_layout
4	madhyama should never be made. The svara madhyama is the chief among	main via surya_layout
5	all the svaras and is indispensable both in the kalpa (practice and precept)	main via surya_layout
6	of gāndharva and also in sāmans."	main via surya_layout
7	(NŚ XXVIII. 58-65)	main via surya_layout
8	[ Anu. 142 ]	section_header via surya_layout
9	Now the prescription of sadava and auduvita as well as the prescription	main via surya_layout
10	according to utsarga<sup>55</sup> (general view) and apavāda<sup>56</sup> (exception) should be	main via surya_layout
11	known only in vikṛtā jātis, not in the śuddhā jātis, because the śuddhās become	main via surya_layout
12	the root of the coming into existence of other jātis. These śuddhās themselves	main via surya_layout
13	become vikṛtās. How-	main via surya_layout
14	[9. A repeated definition of śuddhā jāti]	section_header via surya_layout
15	When a jāti has the same graha, the same apanyāsa and the same aniśa, has	main via surya_layout
16	nyāsa in the mandra (lower register) and is complete, then it is known as	main via surya_layout
17	śuddhā jāti.	annotation_inline parent ligne 16 via heuristic_short
18	(259)	annotation_inline parent ligne 16 via heuristic_height
19	Thus has been said the definition of śuddhā.	main via surya_layout
20	[10. The vikṛtā state of śuddhā jātis]	section_header via surya_layout
21	[Anu. 143]	section_header via surya_layout
22	Out of these characteristics, the jātis become vikṛtā (modified) by (the	main via surya_layout
23	violation of) one, two or many characteristics, excepting the nyāsa. The	main via surya_layout
24	statement 'excepting the nyāsa' means that there is no vikṛtā state that comes	main via surya_layout
25	about by (a change in) the nyāsa.	main via surya_layout
26	[ The illustration of sadji ]	section_header via surya_layout
27	[ Anu. 144 ]	section_header via surya_layout
28	Vikṛtā ṣādjī is two-fold – one that is always complete and the other that is	main via surya_layout
29	ṣāḍavā. Ṣāḍjī is śuddhā with the aṁśa that bestows its name (viz. ṣaḍja). Vikṛtā	main via surya_layout
30	ṣāḍjī is complete when gāndhāra is its aṁśa because of the non-omission of	main via surya_layout
31	----	annotation_inline parent ligne 30 via heuristic_height

vol_I_p091 LEFT — 43 lignes

L#	Texte OCR	Role auto
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_II_p082 RIGHT — 26 lignes

L#	Texte OCR	Role auto
1	TRANSLATION	page_header via surya_layout
2	147	page_number via heuristic_pagenum
3	of takkarāga is well-known as kolāhalī, being sung by the knowledgeable ones	main via surya_layout
4	in music.	annotation_inline parent ligne 3 via heuristic_short
5	<math>(56-57)</math>	main via surya_layout
6	Illustration - Sāmāsāmā. Māmāgādhāmāgārisāsā. Dhāsāgāgārisāsā.	main via surya_layout
7	Mādhasāsā-rirīrigāgāmāmāgārī gādhāmārīsāsā. Dhārīsāsāmādharīmādharīrī	main via surya_layout
8	dhādhāgarīgāsāsāsāmāgārīsāsā gārīmāgārīsā dhādhāmāgārīsā. Kolāhalī [xiv]	editorial_bracket parent ligne 7 via heuristic_brackets
9	The bhāṣā madhyamagrāmadehā<sup>21</sup> (madhyamagrāmikā) is known to be	main via surya_layout
10	always complete, has madhyama as amśa and sadja as the concluding note,	main via surya_layout
11	bears the concert between <i>ṣaḍja</i> and <i>madhyama</i>. This <i>bhāṣā</i> is always <i>saṅkīrṇā</i>	main via surya_layout
12	(mixed) and is placed in takkarāga.	main via surya_layout
13	(58)	annotation_inline parent ligne 12 via heuristic_short
14	Illustration - Mādhānī, Gādhānī, Sānīdhā, Māmāmādhānīmādhā	main via surya_layout
15	nīsāsāmādhānī. Mā. Dhānīnī. Dhāpāgārīgāsāsā. Gāsāsā. Nīnīsānī. Dhādhā.	main via surya_layout
16	Nidhāmāmāmādhānīdhāmāmā dhanīmādhānīsāsā. Madhyamadehā (xv)	main via surya_layout
17	Gāndhārapahācamī should be known to have dhaivata as amśa, sadja as the	main via surya_layout
18	concluding note, is embellished with the svara gandhara, has the combination	main via surya_layout
19	between ṣaḍja-madhyama, is complete and saṅkīrṇā (mixed), being sung by	main via surya_layout
20	the <i>Nāgas</i><sup>22</sup> and <i>Kinnaras</i>.<sup>23</sup>	main via surya_layout
21	(59)	annotation_inline parent ligne 20 via heuristic_short
22	Illustration - Dhadhāpāpādhāmāmā. Dhāpāmāmā dhāpāmāgārī. Gāgā.	main via surya_layout
23	Dhāpamāgāsā. Sāmāsānīdhādhā. Mādhānīsāsā. Sāgāgasāgāgadharidhā	main via surya_layout
24	māmādhārīgāgāmādhāpāmāgāsā nidhānisāsāpāsā. Gāndhārapancami [xvi]	editorial_bracket parent ligne 23 via heuristic_brackets
25	These are the sixteen (bhāṣās) of ṭakkarāga spoken of by Yāṣṭika.	main via surya_layout
26	(60)	page_footer via surya_layout

vol_II_p147 RIGHT — 43 lignes

L#	Texte OCR	Role auto
1	277	page_number via heuristic_pagenum
2	PĂTHAVIMARŚA	page_header via surya_layout
3	पांशग्रहान्ता सम्पूर्णा भाषा मालवपञ्चमे ।	main via surya_layout
4	वनेषु कामिनीसङ्गे नियोज्या ऋषिकैनरै:॥	main via surya_layout
5	विभावनीति तामेवाचष्ट याष्टिकसत्तमः॥	main via surya_layout
6	122. The name of this bhāṣā is read as mālavā at the end of the	main via surya_layout
7	illustration and so it is in S Rāj II.2.1.905.	main via surya_layout
8	123,124. cf. सञ्चार: सधयोर्यस्यां रिधयोधैव दृश्यते ।	main via surya_layout
9	Kalā (appendix) on SR II, p. 137.	main via surya_layout
10	125. In spite of this adjective indicating the completeness of this	main via surya_layout
11	bhāṣā, the illustration omits ṣaḍja.	main via surya_layout
12	126. SR II. 1. 30 cd reads this name as bhinnavalitā and so does S Rāj	main via surya_layout
13	II.2.1.131 c; ibid 88a reads bhinnalalitā and ibid 907c reads bhinnavallikā.	main via surya_layout
14	Our text seems to change bhinnavalikā to bhinnavālikā in verse 34 c in order	main via surya_layout
15	to meet the demand of metre, the sixth syllable being required to be long.	main via surya_layout
16	At this point of our text the change to bhinnalālikā or bhinnalālitā seems to	main via surya_layout
17	involve an error of deciphering or copying.	main via surya_layout
18	127. Kalā (appendix) on SR II, p.137 reads 'magrahāmśā' describing	main via surya_layout
19	madhyama as graha and aṁśa.	main via surya_layout
20	128. cf. पञ्चमांशग्रहा धान्ता पूर्णा मध्यमभूयसी ।	main via surya_layout
21	मध्यमग्रामगा भाषा धनिसङ्गतिराजिता ॥	main via surya_layout
22	द्राविडी देशनाम्रेयं विख्याता याष्ट्रिकोदिता ॥	main via surya_layout
23	S Rāj II.2.1.912.	annotation_inline parent ligne 22 via heuristic_short
24	The illustration in our text is not in accordance with any of the three	main via surya_layout
25	divergent descriptions viz. those in our text, Kalā and S Rāj.	main via surya_layout
26	129. The dual number of the instrumental case has been changed to	main via surya_layout
27	the same number of the genitive case, because the instrumental case would	main via surya_layout
28	require reference to some other svara with which the two svaras composed	main via surya_layout
29	of two śrutis each are supposed to have to and fro movement. Kalā (appen-	main via surya_layout
30	dix) on SRII, p. 141 reads 'nigayo rigayoryuktā'.	main via surya_layout
31	्सम्पूर्णा, यं विना बाह्मपाडवा कैधिदिप्यते ।	main via surya_layout
32	130. cf.	annotation_inline parent ligne 31 via heuristic_short
33	S Rāj II.2.1.107 cf.	main via surya_layout
34	131. Corresponding to this, S Rāj II.2.1.1081 gives a bhāṣā named	main via surya_layout
35	națță, which is described as being complete.	main via surya_layout
36	पञ्चमांशान्तिमा ताना भिन्नताने रिवर्जिता ।	main via surya_layout
37	132. cf.	annotation_inline parent ligne 36 via heuristic_short
38	सकाकलिका शृङ्गारे विनियुक्ता पुरातनै: ॥	main via surya_layout
39	ताना भाषैकिका भिन्नताने याष्ट्रिकसम्मता ॥	main via surya_layout
40	S Rāj 11.2.1.1097,1099.	main via surya_layout
41	The illustration of this bhāṣā is not available in our text; the illustration	main via surya_layout
42	contained in p.t. at this point as follows seems to be out of place, since rşabha	main via surya_layout
43	--------------------------------------	annotation_inline parent ligne 42 via heuristic_height

181 lignes a valider — change uniquement les roles incorrects.

Legende des roles

vol_I_p031 RIGHT — 38 lignes

vol_II_p030 RIGHT — 31 lignes

vol_I_p091 LEFT — 43 lignes

vol_II_p082 RIGHT — 26 lignes

vol_II_p147 RIGHT — 43 lignes