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 21548). Si role auto correct → ne touche rien. Sinon → dropdown. Click sur image pour zoom plein écran. Bouton ? en haut à droite = légende.

vol_II_p092 RIGHT — 29 lignes

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1 TRANSLATION page_header
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2 167 page_number
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3 Kaiśikī has pañcama as nyāsa, madhyama as amśa, is weak in ni(niṣāda), main
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4 there is (mutual) movement between madhyama-dhaivata and abundance of main
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5 pancama. This bhāṣā is born of pancama (rāga) and is always sankīrṇā main
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6 (mixed). annotation_inline
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7 (102) main
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8 Illustration-Pรับหลัdhลับidhลัpลีpลิpลิdhลับidhaัdhaัdhลับหลับกลับกลัdhลับกลัdhลัdhลับโรรั- main
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9 sārirīpāpā mādhāmādhamadhadhamāmādhā. Niripāpā. Kaišikī [x] editorial_bracket
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10 These are the ten <i>bhāṣās</i> in <i>pancama</i> (<i>rāga</i>) described by Yāṣṭika. main
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11 (103) main
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12 [6. Bhāṣāsin bhinnaṣaḍja] section_header
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13 After this, I shall speak of the <i>bhāṣās</i> in <i>bhinnaṣaḍja</i>. main
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14 (104) annotation_inline
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15 Having dhaivata as amsa and the same as concluding note, being devoid main
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16 of pañcama and ṛṣabha,45 having to and fro movement between ṣaḍja- main
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17 gāndhāra, this śuddhā (bhāṣā) should be known by the performers to subsist main
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18 in bhinnaṣadja and it becomes pentatonic when devoid of ṣadja.46 main
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19 (105) annotation_inline
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20 lllustration-Dhādhāmāgāmāmāgagasanisanisanidhanidhādhāmānimāmāg main
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21 ลังกลัฐจรรับก่ฝาลฝาลัปกลับก่รรัปกลเกล้ฐริธาก่าก่าเปกลีปกลิปกลัฐริธาลปกลากลัฐริธาฐริธาลี main
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22 gamadhamadhasigāsisimādhāmāmadhamagāgamasisisigāsinininismidhādhā main
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23 dhānidhāmanadhamadhamasīgāmadhāmāsā. Sānidhānidhānīgāsānidhānidhā main
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24 Suddhā [i] editorial_bracket
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25 Having dhaivata as amsa, dhaivata as the concluding note, the concert main
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26 between sadja-dhaivata, there being (mutual) movement between sadja- main
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27 dhaivata and ṛṣabha-madhyama, the vibhāṣā dākṣiṇātyā bears the name of deśa main
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28 (region)<sup>47</sup> and is born of (bhinna) şadja. main
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29 (106) main
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1 TRANSLATION page_header
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2 13 page_number
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3 [2. The definition of amsa] section_header
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4 [Anu. 120] editorial_bracket
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5 After this amsa is being spoken of; that is known as tenfold according to main
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6 the division of its angas (lit. limbs, here functions). Anisa is that which leads main
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7 to the manifestation of raga (delight) in the course of its operation; this is its main
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8 first (function). And the second anisa (in its functioning) is that with which main
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9 gīta (melodic organisation and performance) begins and proceeds, which is main
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10 vikalpita (alternatively arranged) as graha, this is its second (function). That main
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11 amsa is third (in its functioning) which is the cause of the manifestation of main
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12 tāra (high) and mandra (low). The ascent up to the fifth svara is (the range main
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13 of) tāra (high); sometimes even the ascent up to the sixth svara is tāra, just main
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14 as in gāndhārī (jāti) şadja is tāra, ni-dha-ni-dha-sā, thus is (its illustration). main
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15 Just as it (amśa) is the regulator of tāra, similarly the svara that is the regulator main
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16 . annotation_inline
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17 ofmandra is also amsa on account of descent in seven svaras. Just as in the main
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18 ṣāḍjī (jāti) with pañcama as theamśa there is (descent in seven svaras) - as sā main
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19 <math>-s\bar{a}</math> - <math>s\bar{a}</math> - <math>dh\bar{a}^{14}</math> in its svasthāna 15 (section of melodic ela main
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20 amśa which is used profusely; this is the fourth (function). That svara is also main
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21 amsa which stands as the object (here content) of raga; this is the fifth main
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22 (function). That is also amsa which is perceptible in (the operation of) main
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23 graha, apanyāsa, vinyāsa, samnyāsa (and) nyāsa; this is the sixth, seventh, main
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24 eighth, ninth and tenth (function).<sup>16</sup> main
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25 [The definition of apanyasa forming part of that of amsa section_header
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26 [Anu. 121] section_header
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27 • annotation_inline
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28 That is apanyāsa, where gīta (melodic rendering) is supposed or appears main
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29 to be ending; this occurs in the middle of all vidārīs (sub-sections). That main
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30 vidārī is of two kinds, viz. gīta-vidārī 17 (sections of melodic structure) and main
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31 pada-vidārī 18 (splitting of the melodic- cum-textual units). main
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32 (Contention) What is signified by the word vidārī (?) It is the splitting or main
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33 separating of <math>p\bar{a}das^{19}</math> (feet), the <math>pes\bar{i}^{20}</math> (lit. muscle) i.e. section of a <ma main
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34 (melodic structure) could be (understood) as such. main
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35 [The definition of samnyāsa forming part of that of amśa] section_header
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36 [Anu. 122] section_header
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37 Now samnyāsa is being said. The nyāsa (final svara) is called samnyāsa when main
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1 1.50 4 1 annotation_inline
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2 TRANSLATION page_header
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3 115 page_number
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4 [Anu. 198] editorial_bracket
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5 Ṣaḍjais its graha, amśa and nyāsa. Niṣādais kākalī here. It is pentatonic with main
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6 the omission of dhaivata and ṛṣabha. Its application is prescribed in sambhoga- main
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7 śṛṅgāra (love in union). Vīra<sup>72</sup> and the like are the rasas. The mūrchanā main
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8 beginning with sadja obtains. Ārohin is the varņa. Prasannādi is the alankāra. main
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9 The kalāis formed in the dakṣiṇa (mārga), the kalā obtains in the vṛtti (mārga) main
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10 and the kalā prevails in the citra (mārga). A tāla like caccatpuṭa obtains in main
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11 songs comprised of svara and pada. main
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12 [7. Ţakkakaiśika] section_header
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13 Ţakkakaiśika is born of dhaivatī and madhyamā jātis, has dhaivata as its amśa main
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14 and concluding note and is weak in the svaras comprised of two śrutis each main
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15 (gāndhāra and niṣāda). main
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16 (326) annotation_inline
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17 [Anu. 199] editorial_bracket
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18 Takkakaišika is related to sadjagrāma. (Contention) This rāga is born of main
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19 jātis related to both the grāmas, how is it proper to say that it is related to main
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20 șadjagrāma? [Answer] În its performance pañcama related to four śrutis is editorial_bracket
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21 obtained. Pañcama and dhaivata are the two that bring about a distinction main
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22 between the two grāmas. Hence, this rāga is related to sadjagrāma alone on main
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23 account of pañcama being comprised of four śrutis. Dhaivata is the graha, main
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24 amśa and nyāsa. Niṣāda and gāndhāra are kākalī and antara here. This (rāga) main
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25 is complete in svaras. In the opinion of Kasyapa it becomes auduvita main
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26 (pentatonic) with the omission of <i>niṣāda</i> and <i>gāndhāra</i>. Its application is main
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27 prescribed in passionate acting (or dance) and in the entry of a love-lorn one main
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28 and his kañcukin (attendant of the female apartments). <math>\dot{B}\bar{\imath}bhatsa^{73}</math> and the main
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29 like are the rasas. The mūrchanā beginning with dhaivata obtains. Ārohin is main
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30 the varna. The kalā is formed in the dakṣiṇa (mārga), the kalā obtains in the main
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31 vṛtti (mārga) and the kalā prevails in the citra (mārga). A tāla like caccatpuṭa main
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32 obtains in songs comprised of svara and pada. main
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33 [8. Mālavakaisika] section_header
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34 The rāga mālavakaišika is born of kaišikī jāti, is combined with ṣaḍja as amša main
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35 and nyāsa and is weak in dhaivata. main
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36 (327) annotation_inline
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37 Some prefer pancama for the function of nyāsa in it and others prefer main
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38 găndhāra, but that is not seen in practice. main
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39 (328) main
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1 103 page_number
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2 TRANSLATION page_header
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3 phrase). As - sarigā garisā, rigamā magarī, gamapā pamagā, mapadhā dhapamā, main
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4 padhanī nidhapā, dhanisā 76 sanidhā, padhanī nidhapā, mapadhā dhapamā, main
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5 gamapā pamagā, rigamā magarī, sarigā garisā. Or, sarigama magarisa, rigamapa main
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6 pamagari, gamapadha dhapamaga, mapadhani nidhapama, padhanisa 77 main
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7 sanidhapa, mapadhani nidhapama, gamapadha dhapamaga, rigamapa pamagari, main
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8 sarigama magarisa. Thus is (ends) hunkāra in eighteen kalās (phrases). main
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9 (29) main
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10 (Anu. 99) section_header
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11 From the high (şadja), after going to the seventh (svara viz. nişāda), again main
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12 coming back there itself (on sadja), through the pronouncement of two svaras main
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13 in the descending order, on making four kalās (units in each phrase), main
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14 sandhipracchādana (is formed). As - sani sani sani sani, nidha nidha nidha main
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15 nidha, dhapa dhapa dhapa, pama pama pama pama, maga maga maga main
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16 maga, gari gari gari gari, risa risa risa risa risa risa risa nisa, gari gari gari main
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17 gari, maga maga maga, pama pama pama pama, dhapa dhapa dhapa main
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18 dhapa, nidha nidha nidha nidha,78 sani sani sani sani. Thus is (ends) main
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19 (30) annotation_inline
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20 sandhipracchādana. main
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21 (Anu. 100) section_header
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22 Having pronounced the amsa svara 79 (initial note) four times, after that main
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23 with the fast pronunciation of two immediate svaras, with gradual (successive) main
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24 ascent, ekakala (single-phrased) vidhuta (is formed) As - sa sa sa sa riga, ri ri main
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25 ri ri gama, ga ga ga mapa, ma ma ma padha, pa pa pa dhani, dha main
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26 (31) annotation_inline
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27 dha dha dha nisa. Thus is (ends) vidhuta. main
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28 (Anu. 101) section_header
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29 Udgita (is formed) on account of the descent from high with the gap of one main
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30 svara (in each phrase) in (successive) order. As - sadha nipa dhama paga mari main
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31 (32) annotation_inline
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32 gasa. Thus is ends udgita. main
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vol_I_p092 RIGHT — 42 lignes

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1 VIMARŚA annotation_inline
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2 167 page_number
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3 be completed at niṣāda and there would be no place for kākalī niṣāda directly. main
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4 The word antara in the compound 'antara-mūrchanā' covers both antara main
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5 gāndhāra and kākalī niṣāda. Kākalī niṣāda could find a direct place in the main
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6 cycle only if the cycle ends with sadja so that the interval between nisāda and main
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7 şadja is covered; if the cycle begins with şadja then its interval from nişāda will main
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8 not be directly covered. The mandala (cycle) beginning with reabha in main
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9 sadjagrāma will cover both the grāmas in the following manner- main
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10 Madhyama-grama annotation_inline
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11 pa annotation_inline
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12 ma annotation_inline
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13 Sadja-grama annotation_inline
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14 ga annotation_inline
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15 п annotation_inline
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16 sa annotation_inline
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17 an ga dha unknown
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18 an ga kā ni unknown
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19 ma ni annotation_inline
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20 ga ni unknown
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21 kā ni unknown
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22 dha annotation_inline
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23 pa annotation_inline
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24 пі annotation_inline
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25 sa annotation_inline
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26 67, 68. Matanga has used the word grāmaņī ( leader of the village ) only main
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27 once. Sadja and madhyama are here said to be the grāmaņis (leaders) of sadja- main
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28 grāma and madhyama-grāma respectively. Other svaras are said to be their ( of main
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29 şadja and madhyama) agre-sara; this term could be explained in two ways main
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30 according to the association of agre with time and space. In the context of time main
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31 agre usually stands for 'later', e.g. agre vakṣyāmaḥ, "we shall speak of it later". In main
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32 the context of space it stands for 'in front' i.e. before. Other svaras come 'later' main
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33 than şadja and madhyama, because primarily şadja and madhyama have to be main
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34 established or accepted on an arbitrary sound and then the interval of rsabha- main
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35 pañcama could be shown. Thus the other svaras beginning with rşabha and main
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36 pañcama in the two grāmas come 'later'. In the context of space, the other svaras main
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37 come first, agre meaning in front. Monier Williams translates agre-sara as moving main
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38 in front or preceding; here preceding will have to be construed in terms of main
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39 space and not in terms of time. ni-ga-ma-pa-dha-ni are moving in front of 'sa' main
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40 and similarly pa-dha-ni-sa-ri-ga are moving in front of 'ma'; 'sa' and 'ma' are main
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41 'behind' in the sense that they have been accepted or supposed first. The 'first' main
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42 in time comes last in space; e.g. if some beeds are filled up in a bottle, those main
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179 lignes a valider — change uniquement les roles incorrects.