2. Sarmaya - Sarmayi (Critics)

Sarmaya: Das Kaptal
by Karl Marx


CRITICS:

Sarmayadari Ki Ibtida:
"Sarmayadari Ki Ibtida Us Waqt Shuru Hui Jb Se Ke Afrad Ne Jins Ko Nafa Ki Khatir Banana Shuru Kiya." 53

-Ye baat Ghalat hy! Nafa Khori insan ki sirusht me dakhil hy. Aur ye Nafa Khori (Sarmayadari) shuru se i chali aa rahi hy. (ager Stone Age ko hata b diya jaye tb bhi Bronze Age se to hy hi)(han ye dusri bt hy k iski ibtidai shakal zyada sada thy.).
Aj se 1400 sal pehle b jb log Tijarat krte the to Nafa k liye hi krte the. PER bat ye hy k shurwat me Ajnas o Mehnat ka Tabadilah kuch is andaz se hota tha k insan zyada Nafa nahin kama sakta tha, jo kamata tha (peshtar) uski Zarooriyat me kharch ho jata tha. (halanke Exceptions us zamane me b milte hyn jo zyada kamate the aur Ameer kehlate the!).. Per 15ven Sadi k bad Nayi Dunyaon Ki Daryaft aur Emperailism ki badolat Dusri Aqwam ki Loot Khasoot aur unke Raw Material per tasallut se Had se Zyada Munafa Khori ki Rahen daryaft huin!
.

Kharid o Farokhat ke Chakar
Formulae: “
A. Jins = Rupya = Jins
B. Rupya = jins = Rupya

"1. Gardish Farokht Ke Amal Se Shuru Hoti Hy Aur Kharid Ke Amal Per Khatam Hoti Hy aur Iske BarAks B Gardish Kharid Ke Amal Se Shuru Hoti Hy Aur Farokht Ke Amal Per Khatam Hoti Hy."

- Marx Sahb itna Nahi jante k Tali Ek Hath se Nahi Bajti, ager Ek Side se Farokht Ka Amal ho rha hota hy to Dusri Janib se Kharid ka Amal ho rha hota hy. Is liye ek Amal ki Shurwat Dono i (Kharid Farokht se hoti hy.)
Phr Marx ooper khud Pese Dene k Amal ko b Pese Farokht krne ka nam dete hyn: "Kapra Kharid Raha Hy To Rupya Farokht Kar Raha Hy Ya Agr Kapra Farokht Kar Raha Hy To Uske Ye Mani Hy Ke Rupya Kharid Raha Hy."
is Hisab se Dono i Amal Dono i Kharid o Farokht aur Farokht o Khard se horha hy.
(Matlab Dono Formalae main Dono Jahat se Kharid o Farokhi bhi ho rahi hi aur Farokh o Khirid bhi, Jins Bechi Ja Rahi Hy, Pese Kharide Ja Rahe Hyn, Pese Kharide Jarahe Hyn, Jins Bechi Ja Rahi Hy)

Marx sahb ki point No. 1 Illogic thehri.

Ager Chezon ko Marx sahb sirf Ek Jahat se dkh rahe hyn (to pehli bt to wo bewaqufana amal kr rahe hyn per) tb b donon amal ki shurwat Farokht se hogi, ya to Jins farokht ki ja rahi hy ya to Pese! (halanke Pese Farokht krne ka term Marx hi define kiya hm ne Nahi.)

ye bhi (Marx sahb ko) janna chahiye dono hi amal (Formalae) do mukhtalif logon ke liye Nahien hyn (esa nahi hy k pehla amal aam logon k liye hy aur dusra sarmayadaron k liye) bulke dono amal sbhi logon k liye hy.
Is munasbat se dono formulas ko apas me milaya ja sakta hy.
Jese ager shurwat A se ki jaye:

Jins = Rupya = Jins = Rupya
aur
Rupya = Jins = Rupya = Jins

aur ooper wala formulas muashre ki poori haqiqat hy aur sb k liye hy.
Ab ye hr bnde per individually depend krta hy k aya wo apni transition pehle 2 (Jins = Rupya) pe khtam krta hy ya 3 (Jins = Ruya = Jins) per ya 4 per ya aur aage barhta hy!

Aur is trah kahani puri samne ane se Marx ki shikayat door hojayegi. [frmla A ka khatma ab ek qadam aage barhne se Jins se Rupya pe hone laga, aur frmla B ka Rupya se Jins per; yane Balafaze Deeger Achai ka khatma Burai pe hone laga aur Burai ka khatma Achha pe!]
is liye ksi b formule per hm Good or Bad ka thappa nahi laga sakte, ye 2 mukhtalif tariqe kar hyn jo Muash Kamane k liye Muashre me raij hyn.

Lekin sb se Important Bat jo samajhni hy wo ye k:
Formula A ka taluq PRODUCTION se hy, aur
Formula B ka taluq TRADE (tijarat) se.
Frmla A me bnda (dehqan/hari) ya to jo Jins Peda krta hy/Ugata hy (Zamin se) ya to (Dastkar) Hath se Banata hy.

Shuroo me simple life thi log Jins ka tabadila direct Jins se krte the. Per waqt guzarne aur pechedgiyan brhne ke bad Currency raij hogai taake Chezon ki Value Qadar Ehmiyat Sahi Napi ja sake aur Jins ka Tabadila Zyada Adalat Ki Bunyad per ho sake! (jins ka tabadila direct jins ke hone se Na-Insafi ki gunjaish rehti thi aur cheezen apni Asal Qadar ki munasbat se nahin bechi (exchange) ja sakti thi.)

Per MUNAFA dono formulas me hi khatre malhoz rakha jata hy AGER MUNAFA BECH ME NA AYE TO PHR ZINDAGI MAHAL HY, PHR BUS CHEZON KI ADLA BADLI HOTI RAHEGI AUR INSAN KO APNE KHANE PINE ORHNE REHNE WAGHERA K LIYE KUCH B NA HOGA. Yaqinan ye Munafa Muft me nahi mil raha hota. Uske liye Insan Apni Mehnat i Cash krwa raha hota hy.

Frmla A me jb bnda koi product ugata ya bnata hy to usko jb ek qeemat per bechta hy to us raqam se ek to dobara us product ka Khaam Maal kharidta hy, jo ke us product ki Asal Value hoti hy, aur Munafe se apni Zarooriyati Zindagi puri krta hy.

Frmla B me ek bnda dunya ke ek kone se ek chez ek raqam pe kharidta hy aur use dunya k dusre kone me (munafe ke saath) dusri raqam pe bechta hy, aur apni Mehnat ko ee Munafe se Cash karwa raha hota hy, jis se ye apni Nan Nafaqqe ka bandobast kar sake, aur iski ye mehnat asan nahi hoti, ek to wo safar ki masoobtain jhelta hy, apne ghar bal bchon se door hota hy, use apni jan ki koi gauranti nahi hoti aya sahi salamat ghr puhunchega b k nahi, apni mal ki koi waranti nahi hoti aya sahi qemat pe bike ga k nahin, aya faida uthane parega k nuqsan aur us per b mustazad ye k kahin esa na ho raste me i looteron ki hathe charh jai, aur mal peson k sath sath sari mehnat pani me...

Munafa per alag se column ‘Munafa to Chahiye ee’ parhiye.
.
.
.
MARX DUALITY:

Marx khud Dual batain karte hyn wo bhi Wasooq ke bagair:

Pehle ye samjhate hyn ke Kharid o Farokht se Majmooi tor per Sarmayadari Nahi ho pati:

"Sarmyadar Jamat Sirf Ajnas Ki Kharid o Farokht Se Majmooi Tor Per Sarmya Main Izafa Peda Nahien Kar Sakti." 59
“Mahereen Iqtesaadiyat ne ajnas ki qeematon ka ek naqsha murattab kiya hy jis se zaahir hota hy ke agar mukhtalif ajnas ki qeematon ke utar charhao ke ek taveel muddat ke a’dad o shumar jama’ kiye jayen aur her jins ki qeematon ki haasil jama ko jinson ki tadad ya miqdar se taqsim karain to ye nateeja nikalta hy ke her she apni qadar asal per farokht hoti hy masalan ek jins ki qadar asal 4 ane hy lekin maang ki zyadati ki waja se us ki qeemat ek hafte tak hasbe zel hy.

4.33 ana, 4.57 ana, 5 ana, 5.25 ana, 5.50 ana, 5.75 ana, 6 ana
Lekin agle hafte maang ki kami ki waja se isi jins ki qeemat hasbe zel reh jati hy
3.50 ana, 1.75 ana, 3 ana, 2.75 ana, 2.50 ana, 2.25 ana, 2 ana

Yani farokht karne wale ko pehle hafte 8 ana 9 pai ka nafa hua to doosre hafte itna hi nuqsan hoga. Natajatan farokht karne wale ko jins ki sirf qadar asal yani 4 ana hi wusool hue.” Page. 59

Ye samjhane ke baad ke “Sarmaya darana dor main samaj ki iqtisadi zindagi main ek gardish waqe’ hoti hy, yani chand saal to tijarat chamakti hy, Sanat o Harfat ko khoob tarqqi hoti hy, karobar walon ko khoob nafa hota hy lekin ek khas muddat ke baad iqtisadi zindagi main aashoob ajata hy jis ki waja se karobari dunya ko nuqsan hota hy aur agar is 15 20 sala gardishi dor ke awwal se laga kar akheer tak ke tamam samaji ajnas ke qeematon ke a’dad o shumar alag alag jama kiye jayen aur hasil jama ko ajnas ki tadad ya miqdar se taqsim kiya jaye to ye maloom hota hy ke samaj main ajnas hamesha qadar asal ke qareeb hi qareeb farokht hoti hyn”. Page. 59-60

Yani doosre alfazon main Sarmayadari Mahal hy, aaj ager ek jins ek Zayd qeemat pe bik rahi hy to kal ek Kam qeemat pe bike gee, aur over all Marx ke apne alfaz main “samaj main ajnas hamesha Qadar Asal ke qareeb hi qareeb farokht hoti hyn”.

Jab Muashre main Iqtisaadi Amal aur Iqtisadi Dhaancha ee esa hy ke Ajnas apne Qadar Asal per he farokht hoti hyn to Qadar Zayd ka sawal kesa, aur jab Qadar Zayd nahien to Mazdooron ka Istehsaal kesa !

Lekin aage chal ke bgair kisi thoos wazahat ke Marx sahab likhte hyn:
“Lekin jab ye dekha jata hy ke iqtisaadi dunya main siwaye ajnas ki kharid o farokht ke kuch nahin hota aur ye do amal tamam iqtisadi dunya ka ahaata kiye hue hyn her iqtisadi amal ko tehleel kar ke dikha jata hy to ye zaahir hota hy ke wo sirf kharid o farokht se murakkab hy. Koi amal kharid o farokht ke gardish se baahar nahi jata to ye guman guzarta hy ke galti se dunya Taqsim Qadar hi ko to kahin nafa ya qadr zaayd nahin samajhti. Lekin her mutanaffis ka mushahida is ko ye zaroor bata deta hy ke samaj main qadr zayd ya nafa peda zaroor ho raha hy agar qadr zayd ya nafa is kharid o farokht ki gardish se peda na hota to bedar sarmayadar jamat samaj ki iqtisadi zindagi ki jidojahad se muddat se dast-bardar ho chuki hoti. Is liye ho na ho. Isi kharid o farokht ki gardish se qadr zayd peda hoti hy.” Page. 60

_________________________