Calibration 2g.6 — validation humaine du tagging

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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 21732). 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 INTRODUCTION section_header
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2 Bṛhaddeśi and more so its Puranic author Matanga Muni have been well main
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3 known in Sangītasāstra for more than one millenium. The text has been main
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4 profusely quoted in texts of Sangītaśāstra upto the 17th century. But for two or main
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5 three centuries it had gone into oblivion. There was no access to it in the main
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6 nineteenth century and the first quarter of the present century, until Pt. K. main
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7 Sāmbaśiva Śāstrī edited and published it in the Anantaśayana Granthāvalī No. 94 main
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8 (Trivandrum Sanskrit Series) in 1928. The following excerpts from his main
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9 introduction would throw light on the MSS retrieved by him. main
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10 "I would add, before concluding, that the present work though incomplete main
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11 has been published on account of its rare merit and that the manuscript of this main
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12 work was Travancore's contribution to the exhibition held at the All India main
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13 Conference of Scholars and Artists at Indore in 1921. main
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14 "The edition of the work is based on two palm-leaf manuscripts in Malayalam main
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15 characters obtained from the poonjar Raja, North Travancore. One of these main
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16 manuscripts marked as ka is exceedingly worn out; it is about four centuries old main
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17 and wanting in the first leaf as well as four leaves from the 41st. The other main
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18 manuscript marked as kha is fragmentary, ending with a portion of the main
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19 Jātiprakaraņa*. annotation_inline
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20 "The work ends abruptly saying इदानीं कथियध्यामि बाह्यस्य निर्णयो यथा (p. 154) and so we main
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21 conclude that there are subsequent parts of the text yet to be discovered." main
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22 The text, available to Pt. K. Sāmbaśiva Śāstrī, is incomplete and it has not main
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23 been possible to discover another manuscript in the last seventy years, that main
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24 could accord access to the complete text. main
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25 In 1980 I suggested to my student Sri Anil Bihari Beohar to take up a critical main
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26 study of Brhaddesi including reconstruction of the text on the basis of citations main
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27 or references available in various texts from Abhinava-Bhāratī of Abhinavagupta main
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28 to Rāga-Vibodha of Somanātha. He took up this subject for his doctoral research main
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29 and started collecting and collating citations and references. As his supervisor, main
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30 I continued to struggle and grapple with the problems of reconstruction of the main
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31 text on the basis of the material collected by him, in collation with the main
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32 Trivandrum edition. Sri Beohar was awarded the Ph.D. degree in 1986. Almost main
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33 immediately after this Dr. Kapila Vatsyayan, Member Secretary of the Indira main
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34 Gandhi National Centre for the Arts, New Delhi, conceived the publication of main
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35 a series of Kalāmūlaśāstra (Fundamental Texts on the Arts). It was decided that main
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36 so far as Sangītasāstra was concerned, Dattilam and Brhaddesī should be in the main
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37 first priority. annotation_inline
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38 *We have recorded the reading of these two MSS on the testimony of the editor of the footnote
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39 Trivandrum edition referring to them as MS A and MS B for ka and kha respectively. footnote
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1 39 page_number
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2 TRANSLATION page_header
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3 (Anu.25) annotation_inline
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4 Now, upon anuvāditva being applicable to gāndhāra and niṣāda on account main
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5 of their being less45 by one śruti, vivāditva has been spoken of on account of the main
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6 interval of two (srutis) (pertaining to them). What is that vivāditva indeed? main
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7 Vivaditva is indeed the state of being the destroyer of the state of vadin, main
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8 samvādin and anuvādin of the rāga (concerned) attained by the svaras main
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9 (qualified as) vādin and the like. The vivādi-maņļala is thus - main
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10 şa annotation_inline
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11 ni annotation_inline
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12 ga annotation_inline
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13 dha annotation_inline
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14 ma annotation_inline
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15 pa annotation_inline
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16 Thus ends the vivādi-maṇḍala [ in ṣadjagrāma ]. editorial_bracket
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17 (Anu. 26) annotation_inline
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18 The use of the vivadins 44 is thus - gandhara being used in the place of main
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19 ṛṣabha and ṛṣabha being used in the place of gāndhāra brings about the loss of main
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20 jāti and rāga. Niṣāda being used in the place of dhaivata and dhaivata being main
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21 used in the place of niṣāda brings about the loss of jāti and rāga. main
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22 Thus it is for şadjagrāma. annotation_inline
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23 (Anu. 27) annotation_inline
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24 Now the state of being vādin, samvādin, anuvādin and vivādin is being shown main
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25 in madhyamagrāma. Out of them, vādins are the seven svaras beginning with main
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26 madhyama. Those ending at ninth and thirteenth (śrutis) are samvādins. main
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27 Anuvadins are so on account of being less by one sruti. The svaras having an main
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28 interval of two (śrutis) are vivādins. main
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1 15 page_number
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2 TRANSLATION page_header
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3 "Some who are adept in the knowledge of śrutis, speak of twenty-two śrutis; main
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4 some (speak of them) as being differentiated into sixty-six. Others propound main
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5 their infinity itself." annotation_inline
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6 (Anu. 7) annotation_inline
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7 But then, what is the measure of śruti? It is being explained. Pañcama is main
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8 known as being seated in the two grāmas.19 The difference of that (pañcama) main
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9 through utkarşa 20 (augmentation) and apakarşa 21 (diminution) through main
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10 mārdava 22 (lit. softness) and āyatatva 23 (lit. the state of being stretched or main
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11 extended) is the measure of śruti (lit. śruti is of that measure). main
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12 (Anu. 8) annotation_inline
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13 Now the nidarsana 24 (demonstration) of the twenty-two-fold nature of srutis main
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14 is thus (being given). Having made two viņās equal in measure,25 string,26 main
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15 upavādana 27 (the place where the strings are tied up at the lower end of the main
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16 viņā), daņļa28 (rod or board) and mūrchanā29 (tuning), they (two viņās) should main
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17 be established in şadjagrāma.50 On one of these, having made the śruti main
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18 madhyamagrāmiki31 (belonging to madhyama-grāma) on account of the apakarşa main
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19 (lowering) of pañcama, (one) should make the same śruti şadjagrāmikī 32 main
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20 (belonging to sadjagrāma) on account of pañcama.35 Thus (the vinā) becomes main
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21 lowered by (one) śruti, but there is no special gain,34 because of there being main
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22 only the perception of high and low. Again one should lower in the same main
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23 manner<sup>35</sup> so that gāndhāra and niṣāda that are the subjects (kartṛ in dual no.) main
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24 on one viņā will 'enter' the rabha-dhaivata 36 that have attained objectification main
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25 (karmatā) on the unchanged (sthirā) viņā on account of their (of gāndhāra- main
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26 niṣāda) being 'more's7 (higher) by two śrutis (each, in relation to ṛṣabha- main
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27 dhaivata). Again also, the dhaivata-ṛṣabha on the cala (mobile) viṇā that is main
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28 lowered in the same manner, will enter the pañcama-şadja on the other (viņā), main
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29 on account of their being 'more's8 (higher) (than the latter) by three śrutis main
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30 (each). Again also, on the (cala) viņā that is lowered in the same way, pañcama, main
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31 madhyama and şadja enter madhyama, gandhara and nişada respectively on the main
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32 other on account of their being 'more'39 (higher) (than the latter) by four main
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33 śrulis. annotation_inline
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1 177 page_number
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2 VIMARŚA annotation_inline
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3 85. Assigning a seer to each svara is, again, an extension of the Vedic main
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4 tradition. annotation_inline
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5 86. The association of rasas with svaras is reproduced from NS XXVII, 103 cd- list_item
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6 105 ab. list_item
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7 87. The location of svaras in the human body as described here is quite list_item
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8 different from the seven sthanas discussed above in note No. 63. list_item
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9 88. 'Desi' here stands for the manifest realm of sound. list_item
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10 Section V ( Grāma-mūrchanā ) section_header
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11 1. Grāma is not just any group of svaras, it is a specific grouping which is the main
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12 basis of the perception of śruti and is also a fundamental categorisation of main
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13 melodies with the consonance of fifth between sa-pa and with the consonance main
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14 of fourth between ri-pa. annotation_inline
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15 2. The analogy of a village inherent in the word grāma is being made main
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16 explicit. BrD is the only text that has explained this point. main
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17 3. NŚ does not mention gāndhāra-grāma; Dattilam (11) and Nā Ši (1.2.6,7) main
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18 do mention it; Dattilam clearly states that it is not to be found here in this world. main
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19 ( See glossary ) annotation_inline
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20 4. The statement that svaras are born of Sāmaveda should be viewed list_item
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21 alongwith the backdrop of the common belief and oft-repeated platitude that list_item
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22 Indian music is born of Sāmaveda. When something is said to be the origin of list_item
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23 another thing, the general impression is that the origin precedes in time the list_item
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24 thing born of it. But in the case of music this impression could not hold good. It list_item
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25 would be absurd to say that there was no music among the people before list_item
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26 Sāmaveda became formalised or codified. The balanced view would be that list_item
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27 Sāmavedic music was the first to be codified and the codification of the music list_item
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28 of the people came later and that the 'vision' that inspired or guided the Vedic list_item
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29 codification continued to guide the later codification. The statement of our list_item
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30 author that svaras are born of Sāmaveda matches the statement in NŚ (I,17) list_item
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31 that gita (music) was taken by Brahmä from Sāmaveda, just as pāthya (text) list_item
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32 was taken from Rgueda, abhinaya (gesture) from Yajurveda and rasa from list_item
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33 Atharvaveda. To go a step further it would be pertinent to say that the mention list_item
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34 of the Vedic origin of a thing need not be taken to imply Vedic anteriority in list_item
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35 time; it could be interpreted to mean that the Vedic world-view and 'vision' was list_item
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36 the guiding spirit. list_item
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37 5. The number 'two' given here for grāma indicates that the author, in spite main
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38 of mentioning gandhara-grama, does not subscribe to the theory of three gramas. main
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39 6. The objective of grāma, stated here as the systematisation of svara, śruti, list_item
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40 mūrchanā, tāna, jāti and nāga is significant. Being a specific arrangement of intervals list_item
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41 in terms of śruti, grāma systematises svara and śruti; the intervals established in grāma list_item
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42 are strictly followed in murchana, the omission of svaras in tana is guided by the grama list_item
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43 (e.g. pañcama being the distinctive svara in madhyama-grāma, cannot be omitted in the list_item
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1 TRANSLATION page_header
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2 31 page_number
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3 [Anu. 132] editorial_bracket
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4 In the opinion of our guru, ṛṣabha becomes the apanyāsa, on account of its main
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5 being non-amśa. Some others have accepted rṣabha as apanyāsa, just like main
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6 amsa. annotation_inline
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7 · Pañcama is strong in it and so is niṣāda. The graha in all (the jātis) should main
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8 always be known like the amśa. main
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9 (238) main
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10 [6. Indication of the gaņas or groups of the jātis] section_header
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11 The gaṇa (group) of all the jātis is formed with three jātis 42 in each case. main
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12 This group should be known by the wise by its definition to be with main
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13 increasing (number of) svaras. main
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14 (239) annotation_inline
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15 (This group is) with one svara, two svaras, three svaras, four svaras (all the main
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16 four are comprised of three jātis each), the one with five svaras is fourfold main
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17 (comprised of four jātis) and the two with six and seven svaras have one main
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18 variety each. annotation_inline
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19 (240) annotation_inline
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20 [Anu. 133] section_header
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21 This means that the statement that a gana (group) is formed with three main
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22 jātis is the indication of the number (which is applicable in maximum cases). main
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23 Out of these groups there is one that is formed with three (jātis) having one main
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24 amśa svara each viz. madhyamodicyavā, gāndhārapancamī and nandayantī-pa, main
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25 pa, pa. annotation_inline
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26 There are three (jātis) having two amśa svaras each viz. dhaivatī, main
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27 gāndhārodīcyavā and pancamī-dhari, sama, pari. main
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28 There are three jātis having three amśa svaras each viz. ārṣabhī, naiṣādī and main
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29 şadjakaiśikī-dhaniri, garini, sagapa. main
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30 There are three (jātis) with four amśa svaras each viz. şadjodīcyavatī, āndhrī main
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31 and kārmāravī – samadhani, rigapani, paridhani. main
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32 There are four (jātis) with five amśa svaras each, viz. ṣāḍjī, gāndhārī, main
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33 raktagāndhārī and madhyamā - sagamapadha, sagamapani, sagamapani, main
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34 sarimapadha. main
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177 lignes a valider — change uniquement les roles incorrects.