2 tok tok 2
{criticism on philosophers}
[ye tok ek talib-e-ilm ki hesiyat se ehl-e-ilm ke liye sawal ki hisiyat se hy.]
philosophers per 2tok tok
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"Democrates ki trah Epicurus bhi kehta hy k Rooh Atmon se murakkab hy jo Maut ke Bad Bikhar jate hyn Lehaza Hayat Bad Maut ka Khayal mahz Mazhab ka Wahima hy. Epicurus ke Khayal me Hayat bad Maut se Inkar kiya jaye to insan ko Maut ki Dehshat se Nijat mil jati hy."
-- Hayat bad Maut ke Inkar se Nahien bulke Ain Hayat bad Maut ke Tasawur se Insan ko Maut ki Dehshat se Nijat Milti Hy!
Jb insan janta hy k maut k bd ulimately khatma nahien bulke zindagi hy to wo maut ke khauf se be-khauf hojata hy, kyon wo janta hy k maut mahz ek step hy ek zaman o makan se dusre zaman o makan me transform hokar transfer hone ka. [aur shayad wo is dunya me bi isi 'maut k process' se hokar yahan puhuncha ho jo ise ab yad nahien!], to phr jb Hayat bad Maut ho to phr maut se dar kesa!
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"Kharji Ashya Ka Ilm Zaroori Hy K Zehn Ke Wasile Se Ho Na K Hissiyat K Waste Se." Decart.
-- Ye bat Ghalat bulke Incmplete hy! Ashya ka Ilm Hissyat se hota hy per Isme Kharij ya Dakhil ki Qed Nahien!
Per Asal me Zaahir Ashya ka ilm (sirf ek had tak) Hissyat se hota hy (wo bhi Aqal ki Madad se), jb k Batni Ashya ka ilm Zehn se hota hy. [hissyat ya science ye sabit nahi kr skti k 'jesa karoge wesa bharoge!’ Ya 'jis ne qata' rehmi ki uski umar ghat gai!']
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"Badbakhto! Mazhab Ne Tmhen Kese Kese Charke Lagaye Hyn. Hamare Bachon Per Kese Kese Zulm Karwaye Hyn. Neki Ye Nahien K Tm Pathar Ki Qurbani Gahon Per Sar Jhukao Ya Sajde Karo. Neki Mazbahon Per Qurbani Ka Khoon Chharakne Me Bhi Nahi Hy Bulke Aasudah Aur Matmain Zehn Se Neki Hasil Hoti Hy." Licriscious
-- Per Sawal Ye Hy Ke Agr Aasoodah aur Mutmain Zehn Sadjde karne aur Qurbani krne se Hasil ho to phir . . . .
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"Schopanahir ki is Ma Bad ul Tabiyat se jo ikhlaqi nazariya mutafara’ ho wo zahiran Qunooti hoga. Afaqi iradah hamma-geer hy shar ameez hy tmam dukh dard ka maakhaz hy. Insan main iradah hayat tamam shar ka sabab hy. Zindagi Dukh hy, Iztarab, Khaljan aur Gham se bhari hy. Dunya main musarrat ka koi wujood nahin hy kyon k jab koi aarzoo poori na ho to aziyat mehsoos hoti hy aur poori ho jaye to is ka nateeja Iktaahat hy jo bazaat-e-khud takleef deh hy. Ilm main izafe ke sath sath dukh main izafa hota hy … Schopanahir ke khayal main aksar log sangeen qism ke ahmaq hyn. Ye jante hue bhi ke maur ki talwar her waqt sar per latak rahi hy wo khokhli tamannaon aur be-samar aarzoon ke jaal bunte rehte hyn. Gautam Budh ki tarah Schopanahir bhi Khud-Gharzi ko shar ki jar qarar deta hy aur kehta hy ke insan apni khawhishat ko kuchal kar hi khud gharzana irade ki nafi kar sakta hy. Iradeh ke be-panah tasarruf ke liye nafs kashi zaroori hy. Irade ki maut insan ki nijat hy. Irade ke aahni shikanje se chhutkara pane ke liye insan ko chahiye ke wo bachhe peda karna chhor de na zindagi rahe gi na dukh hoga.” RF - Page 108-109
Cmnts. Haqiqat me ager Hayat bad Maut, Jannat Dozakh, ka concept na hota to waqai ye dunya/zindagi Dukh Dard Alam Musibaten Tension Preshaniyan Na Umeedi Bemariyan . . . Ke siva kuch nahi ! Phir Bache peda kar ke unko is dunya ki museebaton main mubtala karna na sirf ahmaqana hy bulke sangeen gunah kehna chahiye. Jab Zandagi ka koi matlab nahin to khud ko aur apne bachon ko mufat mian dukh dard ranj be-izati bookh aflas . . . waghera main mubtala karne ka kya matlab! Lekin Insan Hayat bad Maut k concept se sbhi is dunya k dukh dard jheel jata hy ye soch kr k ye Waqti Preshaniyan hyn, aur ise jawadani zindagi milne wali hy!
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Schopanahir Quotes:
“ek sehtmand gadagar ek mareez badshah se zyadah khush hota hy.”
sahi hy! Matlab: Seht hazar Nemat Hy. Pesa Musarrat ka kulli tor per Musarrat ka Baais nahin, Pese se banda elaj to kara sakta hy, per marz ager la-elaj ho to phir …
[wese aaj ke zamane main pese se taqreeban elaj hojata hy!]
"her shakhs apne shaoor ki hudood main gehra hua hy aur un hudood ko paar nahi kar sakta jese wo apni jild se baahar nahi aa sakta."
- her shakhs apne shaoor ki hudood me ghira hua hy aur un hudood ko par nahi kr skta PER WO UN HUDOOD KE DAAIRON KO BARHA SAKTA HY. Aur un daairon ko barhane me Tafakkur o Tadabbur, Ilm aur Muashira ehm kirdar ada krta hy.
“aadmi jitna zyadah dolat mand hota hy utna uktahat ka shikar hojata hy.”
- zaroori nahi!
"ek alim khwah kitni hi furootni aur kasar-nafsi ka izhar kare log use zehni lehaz se apne ser bartar hone ke baais kabhi mu’aaf nahin karen ge."
- log use maf tbhi nhi karenge jb us se jealous honge, lekin jb us se mhbt rakhenge to mafi ka swal i peda nahi hota.
Log ksi ki bartari per 'maaf nahi' is liye nahi karte kyon k wo is se jealous hote hyn, unse mhbt krna shuru krdo unhe dost bnalo ab unki bartari per 'maaf nahi' krne k bjai tmhe khushi hone lage gi. (aur tm khushi se uski taraf apni nisbt lagao ge!)
"jo tog tm se milne ayen un se apne hi mutaliq batain karke unhen bezar na karo bulke unhen apni zaat ke mutaliq baten karne do ke wo isi liye tumhare pas ate hyn."
jo 'main' ki bat krte hyn wo bewaqoof hyn!
_(Schopanahir ko ghaaliban ahmaqon se zyada wasta para hoga!)
"zindagi ki mahubbt fil asal maut ka khauf hy."
- per ye Jiblati hy! Aur jan ki hifazat krna apni jaga farz hy.
"aqal tajurbe se ati hy. Danish o Khird ke maqole hifz karne se nahin ati."
- yaqinan hikmat ki baten sirf yad krne (ratta lagane) se acitave nahi hoti Per AQAL tafakkur se ati hy, tajurba uska ala hy.
"jis shakhs k mutaliq ye kaha jaye ke wo tanhai pasand hy to us ka matlab ye hoga ke wo ghair-mamooli zehn o kirdar ka maalik hy."
- hm !
"gair mamooli zehn o dimag rakhne wale ka koi dost nahi hota kyon ke us ki bareek been nigahen dosti ke fareb ko foran bhaanp leti hyn"
- bat qabile ghaur hy per 'koi dost nahi' ki jaga 'chand dost' lga diya jaye to behtar rahega.
"tm ksi dost ko qarz doge ya us per ehsan karoge to wo tmhara dushman ban jayega. Ager tum kisi dost ko mali imdad dene ya us ka kam karne se mazoori ka izhar karoge to wo kabhi tum se naraz nahi hoga."
- Ahan! Esa Schopanahir k paare (muhalle) me i hota hoga!
Wse ye bat hr fard per infradi tor per lago hoti hy koi is bat k muwafiq b ho skta hy koi mukhalif b! (..to kehna bekar hy!)
"jis shakhs ki zat me koi johar ho us ka shuhrat hasil karna itna hi yaqini hy jitna ke jism ka saaya hona."
- mashhoor hr koi hy bus koi 10 bndon k bech me to koi 10 crore k bech me!
(Schopanahir ka matlab ghaliban zyaada bandon ke beech mashhor hone per hy.)
Per ye falsafa aaj ke zamane main Baatil hy. Aaj ke zaman main Johar wale Log shayad itne mashhor nahin hote jitne Ahmaq!
"jo log dusron k samne apne masaaib ka rona rote hyn wo nahin jante ke log zaahiran hamdardi ka izhar karte hyn lekin ye baatin doosron ke masaaib per khush hote hyn."
- ghalat
"farz karo buhut se zaheen ashkhaas ek mehfil main mil bhethe hyn aur un main sirf do ahmaq hyn. Wo donon yaqinan ek dusre ko palen ge aur is bat per khush honge ke baare is mehfil main ek to zaheen admi bhi maujood hy."
- ager Zaheen bA-Takalluf hote hyn to Ahmaq bE-Takalluf hona zyada behtar hy.
Ager zahin apne chehre k ooper (teh dar teh) mask orhe hote hyn to ahmaq Be-Niqab hona zyada behtar hy.
Positive k liye Negative negative hy aur Negative k liye Positive negative hy. (positve aur negative to mahz nam hy, agr in namon ko hata kr dusre nam rakho to bus Mukhtalif aur Mutazad Zaviye milege Sahi o Galat ki tamiz k bgair!)
"ek mamoli shakal o surat ki larki ek bad-soorat larki se nihayat tapak se mile gi. Mardon main ahmaq aur kodan aur aurton main badsoorat hamesha her-dil azeez hote hyn. Ek haseena ko koi aurat pasand nahi karti sab us se door bhaagti hyn ke un ke saamne log unhen badsoorat na khayal karain. Is tarah jo mard ghair-mamooli zehn o dimag rakhta hy log us ke qareeb nahin phatakte ke kahin un ki apni hamqat aur jahalat ka raz faash na hojaye. Is tarah wo bechara akela reh jata hy."
- aurat ki nafsiyati kefiyat ka attalaq mard pe nahi kiya ja skta!
'us aqalmand' se door tbhi bhaga jaye ga jo 'aqalmand' Maghroor aur dusron ki kam aqal k raz fash krta hy!
“mardon main ahmaq aur aurton main badsoorat hamesah herdil aziz hote hyn”. Be bat Ghalat hy.
Haseenon aur Aqalmandon se door bhaagne ke peeche bhi wohi Jealosy karfarma hy. Ager wohi haseen aur aqalmand tumhara sacha dost hy aur tumhe us se muhabbat hy to phir door bhagne ke bajai tum us ke saath photo khichwate hue miloge. Aur is baat pe fakar karoge ke ye haseen aur genious mera langootiya yaar hy!
"ksi imarat per kaam karne wale ma’mar aur mazdoor us ke mukammal naqshe ka ilm nahi rakhte. Insan ki bhi yehi haalat hy. Woh lail o nahar ke chakkar main par kar zindagi ke jaame’ tasaur se ghaafil hojata hy."
- pehle jumle ki sadaqat to ek acha architect i btayega, albatta akhri jumla durust hy.
"gharibon me jahalat is qadr ibrat nak nahi hoti jinti ke ameeron main hoti hy."
- jeddo uth tedda lodda! (jis ka maqam jitna hota hy us se utne ke tawuqqo hoti hy)
"buhut se alfaz main kam khayalat ka izhar jahalat hy. Thore alfaz main zyadah khayalat ka izhar ilmiyat hy"
- kya bt kahi!
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"langoor ko admi se kya nisbat hy. Wo insan k samne muzahika khez dikhai deta hy jese aam admi azeem insanon k muqable me muzahika khez honge." (Neitsche)
- Yaqinan Waqt k Leader i Tareekh ki Dhaara badalte hyn per Mas'la ye hy k ye 'Azeem Insan' is 'Langoor Admi' ki madad k bgair Bekar hyn.
Azeem Insan koi Iron Man Nahien hote per unhe logon ki Hamiyat ki zarurat hoti hy.
[han Azeem Insan aur Aam Admi se murad Aaqil aur Jaahil ki hy to phr agr infradi level per Aaqil aur Jaahil ko khara kr k parkha jaye to ap ki bt durust there gi!]
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"kainat me andhe qawanin mutasarrif hyn jesa k maslan harkat aur gardish ka qanoon." Stees (Religion and modern mind). page. 123
- ghalat!. atom k electron tk munazzam usoolon per gardish krte hyn.
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"tareekhi madiyat ke nazriye ka hasil ye hy k insan pehle khata peeta hy thikana talash krta hy satar poshi krta hy aur bad me fikr krta hy adabi takhliq krta hy ya mazhabi aqeeda rakhta hy."
- herat ki bat hy marx khud puri zindagi nanga rha, iske bache bhook se mar gaye, thakane k liye hamesha do-char ka shikar rha per in sb chezon k bawajood wo apni fikr se chipka rha. [yani marx ka qol kehta hy kha pee kr socho aur marx ka fa'l kehta hy socho khane peene ki parwah nahi!]
Tareekhi Madiyat Zaman se wabasta hy (aur kai logon k liye Makan se wabasta bhi.). Ksi zamane me (aur ye zamana zyada purana b nahi) mufakkarin ko sirf apni fikr ki parwah hoti thi wo kya khate hyn kya pehnte hyn kuch parwah nahi! (is mamle me Pythagorous, Archmides, Buhlool Dana, Shah A. Latif sb ki misalen di ja sakti hyn.)
han per aj k zamane me muashre k badalne abadi k tezi se barhne se ye bat zyada sahi hogai hy k insan pehle khane pene, pehnne aur rehne ka bndobst kre kyon k sahi mahol me i wo sahi fikr kr sakta hy!
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"Haq ka mayar hamesha Mauzoo' hi muaiyan krta hy, Haq wohi hy jo Mauzoo k liye Haq hy." Kierbegaard
- Main Mauzoo hon, aur Main ye muaiyan krta hon k ye bat Ghalat hy, Na-Haq Hy. Chonke Kierbegaard k baqol Mauzoo i Mayar Muaiyan krta hy to Main 'Mauzoo' ye muaiyan krta hon k ye qol na-haq hy. Is liye Ye Values Kierb k Formule me Put krne k bad pata chala k Kierb Ghalat hy. Jb Kierb ka Formula Values put karne k bad Ghalat thehra to pata chala Esi Koi Bat Hy i Nahi. (Mtlb Mauzoo Haq aur Na-Haq muaiyan nahi krta.)
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"main chahta hon k aj se mere falsafe ko aqliyati falsafa kaha jaye.." karl jaspers.
- wah! Mtlb ab falasfa apni bat bolte b hyn aur ye b farmaish krte hyn k unka falsafa kaha rakhna hy! (mtlb falsafe me b 'parchi')!
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Showing posts with label Critics. Show all posts
Showing posts with label Critics. Show all posts
Saturday, July 17, 2010
Wednesday, July 14, 2010
Jinsiyati Mutale - Cmnts/Critics
Jinsiyati Mutalea
by Ali Abbas Jalalpuri
Critics and Comments:
Ye Kitab College ke Nisab main Shaamil kardena ke laaiq hy, jis ko Parhaya to Jaye per Paper Na liya Jaye!
Kitab apne ap main Master Work hy, per chand cheezon ko ager tanqeed ki nigah se dekha jaye to kuch baten kahi ja sakti hyn:
1
Kitab main Kuch Points sirf ek (English) nuqte nigah se dekhai gayi hyn, English Authors ke khayal pesh kiye gaye hyn English Muashre ko Made Nazar rakh ke, jb ke wo baten kisi dusre muashre main mukhtalif thehr sakti hyn. Jese ch. Baloghat aur Awaile Shabab main bataya gaya hy ke larki jab Baligh hoti hy to use ye pasand hota hy larke unhe dekhen aur unse baat karain; wese to ye baat her individual per alag se aaid hoti hy per her qaum ki apni ek ijtimai soch bhi hoti hy us hisab se doosre muashron main baat kuch mukhtaif thehr sakti hy, khusoosan ham ager apne muashre ka muakhza ager English Culture se karein to baat buhut mukhtalif bulke Ulti thehr sakti hy, jese muashre main aksar ye hota hy ke larki baloghat pe puhuchne ke baad larkon se baat karne ko sakht nafrat ki nigah se dekhti hy. Aur use pasand nahi ke koi Ghair use ghoor ghoor ke dekhe!
2
Shadi ke chapter main Aurat per hone wale zulm ko kisi had tak barha charha kar pesh kiya gaya hy; Aurat per dhaye gaye zulm ki ham sakht mukhalifat karte hyn, per ager Irtaqai Marahil main Madri nizam se Pidri nizam ke transformation main ager ye sub hona tha to …. … …. Kya keh sakte hyn… ye sub hona tha … ye nature ka hissa tha …
3
Waqt Guzarne ke saath kuch cheezon ko dobara Modify kar ke likhne ki zaroorat hy, jese ek to jo facts n figurs ginwai gaye hy wo yekeenan waqt guzarne ke saath ab un ke haalat buhut mukhtalif hogi, do jin chand Fehsh Nigari wale Novels aur Films ka tazkira kiya gaya hy us hisab se waqt guzarne ke saath in cheezon mian buhut ‘taraqqi’ aa chuki hy.
4
Kuch cheezon ki seedhi seedhi Tardeed ki ja sakti hy; jese “Fahash Novel Sirf Mard Likhe Hyn, 194”, “Ling ki pooja aaj ke Zamane main sirf Hindustan main ki jaati hy”, halanke doosre mamalik bhi is fa'l main shamil hyn.
_______________________________
by Ali Abbas Jalalpuri
Critics and Comments:
Ye Kitab College ke Nisab main Shaamil kardena ke laaiq hy, jis ko Parhaya to Jaye per Paper Na liya Jaye!
Kitab apne ap main Master Work hy, per chand cheezon ko ager tanqeed ki nigah se dekha jaye to kuch baten kahi ja sakti hyn:
1
Kitab main Kuch Points sirf ek (English) nuqte nigah se dekhai gayi hyn, English Authors ke khayal pesh kiye gaye hyn English Muashre ko Made Nazar rakh ke, jb ke wo baten kisi dusre muashre main mukhtalif thehr sakti hyn. Jese ch. Baloghat aur Awaile Shabab main bataya gaya hy ke larki jab Baligh hoti hy to use ye pasand hota hy larke unhe dekhen aur unse baat karain; wese to ye baat her individual per alag se aaid hoti hy per her qaum ki apni ek ijtimai soch bhi hoti hy us hisab se doosre muashron main baat kuch mukhtaif thehr sakti hy, khusoosan ham ager apne muashre ka muakhza ager English Culture se karein to baat buhut mukhtalif bulke Ulti thehr sakti hy, jese muashre main aksar ye hota hy ke larki baloghat pe puhuchne ke baad larkon se baat karne ko sakht nafrat ki nigah se dekhti hy. Aur use pasand nahi ke koi Ghair use ghoor ghoor ke dekhe!
2
Shadi ke chapter main Aurat per hone wale zulm ko kisi had tak barha charha kar pesh kiya gaya hy; Aurat per dhaye gaye zulm ki ham sakht mukhalifat karte hyn, per ager Irtaqai Marahil main Madri nizam se Pidri nizam ke transformation main ager ye sub hona tha to …. … …. Kya keh sakte hyn… ye sub hona tha … ye nature ka hissa tha …
3
Waqt Guzarne ke saath kuch cheezon ko dobara Modify kar ke likhne ki zaroorat hy, jese ek to jo facts n figurs ginwai gaye hy wo yekeenan waqt guzarne ke saath ab un ke haalat buhut mukhtalif hogi, do jin chand Fehsh Nigari wale Novels aur Films ka tazkira kiya gaya hy us hisab se waqt guzarne ke saath in cheezon mian buhut ‘taraqqi’ aa chuki hy.
4
Kuch cheezon ki seedhi seedhi Tardeed ki ja sakti hy; jese “Fahash Novel Sirf Mard Likhe Hyn, 194”, “Ling ki pooja aaj ke Zamane main sirf Hindustan main ki jaati hy”, halanke doosre mamalik bhi is fa'l main shamil hyn.
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Wednesday, May 12, 2010
5.Sarmaya - Sanat o Harfat (Critics)
Sarmay - Das Kapital
Karl Marx
Sanat o Harfat
CRITICS:
Yahan se chand chapters Waqt ki Irtiqa ka Haal (Mazi) btate hyn k kese Dast-kari se Ijtimai-Dastkari se Sanatkari ke dor tk puhunchen.
Pehle ek Dastkar shuru se akhr tk ek jins ko khud bnata tha phr Ijtamai Dastkari me ek hi jins ko (kamon ko bant kr) mukhtalif dastkar bnate the aur phir Machinen Aagayeen!
Bunyadi tor per ye sara amal Tareekhi aur Irtiqai tha. Isme se Sahi o Galat ka pehlu nikalna Beja hy. Ye ksi ek Fard ya Jamat ka (ek hi waqt main hone wala) Kam nahi tha bulke ye Waqt ki Irtiqa tha, na sirf Important tha bulke Lazim tha.
(Zarooart Eejad Ki Maa Hoti Hy)
Isi Zaroorat ne Machine Peda kar daleen.
Jub Dunya Ki Abadi Achanak Barh Jaye aur 3 sadyon ke andar andar 800 million se 7 billion tak puhunch jaye to Kaseer tadad ke logon ki Zarooriyat poori karne ke liye Tezi se aur Kaseer tadad main hi kaam karna parega. Jis ke liye Michenin, Sanatkari aur Sarmayadari Lazim ban gai.
Ager ye tasawur karain ke ye sub kuch Dunya ke Ek Kone main ho raha tha jub ke Baqi Dunya in chakkaron se Azad thi, to ‘Baqi Dunya’ ko Stone Age aur Bronze Age main ee rehna parega! Lekin jo dunya ka “Kona” taraqqi kar raha hy wo is ‘Stone Age Dunya’ ka Istehsal kiye bagair nahi reh sakta. Phir ham jaante hyn ke kis tarah Europe ne Africa, Asia, America, … ka istehsaal kiya, aur sadyon tak in ke maal per qaabiz rahe aur lootte rahe. Lekin jb Ghulam aur Malik ek hi Chhat ke neeche rahenge to Ghulam bhi Malik ki tips aur tricks seekh ee jayega. !!
Is liye ye Irtiqai Dor Waqt Ke Hisab se Zaroori tha.
Per Marx shb apni baat manwane k khatir akhri jumla bol hi dete hyn:
"Ek Nuqta Nigah Se To Ijtimai Tariqa Pedawar Tarikhi Tor Per Infaradi Dastkari Ki Taraqqi Yafta Shakal Hy Lekin Dusre Nuqta Nigah Se Ye Sarmaya Ka Tariqakar Hy Jis Se Wo Mazdoor Ko Qadr Zayd Peda Karne Ke Liye Istimal Karta Hy." 93
Karl Marx
Sanat o Harfat
CRITICS:
Yahan se chand chapters Waqt ki Irtiqa ka Haal (Mazi) btate hyn k kese Dast-kari se Ijtimai-Dastkari se Sanatkari ke dor tk puhunchen.
Pehle ek Dastkar shuru se akhr tk ek jins ko khud bnata tha phr Ijtamai Dastkari me ek hi jins ko (kamon ko bant kr) mukhtalif dastkar bnate the aur phir Machinen Aagayeen!
Bunyadi tor per ye sara amal Tareekhi aur Irtiqai tha. Isme se Sahi o Galat ka pehlu nikalna Beja hy. Ye ksi ek Fard ya Jamat ka (ek hi waqt main hone wala) Kam nahi tha bulke ye Waqt ki Irtiqa tha, na sirf Important tha bulke Lazim tha.
(Zarooart Eejad Ki Maa Hoti Hy)
Isi Zaroorat ne Machine Peda kar daleen.
Jub Dunya Ki Abadi Achanak Barh Jaye aur 3 sadyon ke andar andar 800 million se 7 billion tak puhunch jaye to Kaseer tadad ke logon ki Zarooriyat poori karne ke liye Tezi se aur Kaseer tadad main hi kaam karna parega. Jis ke liye Michenin, Sanatkari aur Sarmayadari Lazim ban gai.
Ager ye tasawur karain ke ye sub kuch Dunya ke Ek Kone main ho raha tha jub ke Baqi Dunya in chakkaron se Azad thi, to ‘Baqi Dunya’ ko Stone Age aur Bronze Age main ee rehna parega! Lekin jo dunya ka “Kona” taraqqi kar raha hy wo is ‘Stone Age Dunya’ ka Istehsal kiye bagair nahi reh sakta. Phir ham jaante hyn ke kis tarah Europe ne Africa, Asia, America, … ka istehsaal kiya, aur sadyon tak in ke maal per qaabiz rahe aur lootte rahe. Lekin jb Ghulam aur Malik ek hi Chhat ke neeche rahenge to Ghulam bhi Malik ki tips aur tricks seekh ee jayega. !!
Is liye ye Irtiqai Dor Waqt Ke Hisab se Zaroori tha.
Per Marx shb apni baat manwane k khatir akhri jumla bol hi dete hyn:
"Ek Nuqta Nigah Se To Ijtimai Tariqa Pedawar Tarikhi Tor Per Infaradi Dastkari Ki Taraqqi Yafta Shakal Hy Lekin Dusre Nuqta Nigah Se Ye Sarmaya Ka Tariqakar Hy Jis Se Wo Mazdoor Ko Qadr Zayd Peda Karne Ke Liye Istimal Karta Hy." 93
Tuesday, May 11, 2010
4.Sarmaya - Mazdoor Ka Zaaid Waqt (Critics)
Sarmaya – Das Kapital
Karl Marx
Qadr Zaaid Ki Miqdar Ya Mazdor Ka Zaroori aur Zaaid Waqt
CRITICS:
Is Ch. Main samjhaya gaya hy ke Mazdoor ko Ujrat Uski Mehnat se Kam di jati hy, Mazdoor ager 9 ghante kaam karta hy to usko actually ujrat uske 6 ghante ke kaam ki milti hy jab ke 3 ghante wo zaayid kaam karta hy sarmayadar ke liye.
Lekin Masala Ye Hy Ke:
Ager Mazdoor sirf utne i ghante kaam kare jitne me uske personal zarooriyat o ikhrajat poore hote hyn, aur ager Poori Dunya ke Mazdoor esa karain to phr Agle i Mahine Poori Dunya se SANAT KARI nizam ka Khatma Hojayega!
Ye bilkul esi i hy jese ek dukandar apni dukan ki sari ashya farokht karde, aur us se hasil shuda poori raqam apne ooper (apne ghar bal bachon k ooper) kharch karde aur phr sada k liye Shutter Down kar le! Kyon k ab is ke pas pese nahien k dobara ashya kharid kr farokht kare!
Ya phr ese k Ek Dehqan ek season me apni zamin se hasil shuda raqam ko apni ikhrajat per poora kharch krde aur phr hath pe hath rakh kr bhet jaye kyon isko dobara kasht karne k liye ek booti koori b nahien k beej kharid kr sake aur dobara kasht kar sake!
Mehnat aur Meezan:
Mazdoor kitne ghante apne liye kam krta hy aur kitne ghante Malik (Sarmayadar) k liye - ye ek Vague process hy.
[Matlab ye jaanna Na-Mumkin hy ke Aya Konsa Mazdoor Konsa Kaam Kitni Muddat aur Kis Shiddat ke saath karta hy, aur Is Hisab se uski Ujrat Kitni Honi Chahiye! In sub cheezon ko ek saath Tolna yaqeenan Na-Mumkin hy, khusoosan aaj ke zamane main jahan Mazdoori ki definations badal gai hyn, jahan log sirf Baat karne aur Salah dene ke b pese lete hyn!]
Mazdoor jb ksi factory ya ksi Bande k pas kam krne ata hy to deal kuch is trah nahien hoti k mazdoor kahe: "main 6 ghante apne liye kam karonga aur 3 ghante tere liye." bulke poora kam mazdoor ko bta diya jata hy aur poore din ki ujrat (ya poore kam ki ujrat) use bta di jati hy.
Ager wo razi nahien hota to kher (koi zor zabardasti nahien). Agr wo razi hota hy to ye 2 Fariqeen k beech ek Personal Deal ki trah hota hy. Aur Aqali tor per 2 bndo k personal deal - js me wo dono Razi hon - me parna na sirf Illogic hy per Illegal bhi.
Ab ek mazdoor ko kitni ujrat milti hy aur actually Iqtisaadiyat ko made nazar rakhte hue kitni milni chahiye, ye ya to Arbabe Ikhtiyar (Govt. etc) isko Mutaaiyan karain ya phir sarmayadar aur mazdoor ager ek raqam per razi hyn to phir baat ee khatam.
Karl Marx
Qadr Zaaid Ki Miqdar Ya Mazdor Ka Zaroori aur Zaaid Waqt
CRITICS:
Is Ch. Main samjhaya gaya hy ke Mazdoor ko Ujrat Uski Mehnat se Kam di jati hy, Mazdoor ager 9 ghante kaam karta hy to usko actually ujrat uske 6 ghante ke kaam ki milti hy jab ke 3 ghante wo zaayid kaam karta hy sarmayadar ke liye.
Lekin Masala Ye Hy Ke:
Ager Mazdoor sirf utne i ghante kaam kare jitne me uske personal zarooriyat o ikhrajat poore hote hyn, aur ager Poori Dunya ke Mazdoor esa karain to phr Agle i Mahine Poori Dunya se SANAT KARI nizam ka Khatma Hojayega!
Ye bilkul esi i hy jese ek dukandar apni dukan ki sari ashya farokht karde, aur us se hasil shuda poori raqam apne ooper (apne ghar bal bachon k ooper) kharch karde aur phr sada k liye Shutter Down kar le! Kyon k ab is ke pas pese nahien k dobara ashya kharid kr farokht kare!
Ya phr ese k Ek Dehqan ek season me apni zamin se hasil shuda raqam ko apni ikhrajat per poora kharch krde aur phr hath pe hath rakh kr bhet jaye kyon isko dobara kasht karne k liye ek booti koori b nahien k beej kharid kr sake aur dobara kasht kar sake!
Mehnat aur Meezan:
Mazdoor kitne ghante apne liye kam krta hy aur kitne ghante Malik (Sarmayadar) k liye - ye ek Vague process hy.
[Matlab ye jaanna Na-Mumkin hy ke Aya Konsa Mazdoor Konsa Kaam Kitni Muddat aur Kis Shiddat ke saath karta hy, aur Is Hisab se uski Ujrat Kitni Honi Chahiye! In sub cheezon ko ek saath Tolna yaqeenan Na-Mumkin hy, khusoosan aaj ke zamane main jahan Mazdoori ki definations badal gai hyn, jahan log sirf Baat karne aur Salah dene ke b pese lete hyn!]
Mazdoor jb ksi factory ya ksi Bande k pas kam krne ata hy to deal kuch is trah nahien hoti k mazdoor kahe: "main 6 ghante apne liye kam karonga aur 3 ghante tere liye." bulke poora kam mazdoor ko bta diya jata hy aur poore din ki ujrat (ya poore kam ki ujrat) use bta di jati hy.
Ager wo razi nahien hota to kher (koi zor zabardasti nahien). Agr wo razi hota hy to ye 2 Fariqeen k beech ek Personal Deal ki trah hota hy. Aur Aqali tor per 2 bndo k personal deal - js me wo dono Razi hon - me parna na sirf Illogic hy per Illegal bhi.
Ab ek mazdoor ko kitni ujrat milti hy aur actually Iqtisaadiyat ko made nazar rakhte hue kitni milni chahiye, ye ya to Arbabe Ikhtiyar (Govt. etc) isko Mutaaiyan karain ya phir sarmayadar aur mazdoor ager ek raqam per razi hyn to phir baat ee khatam.
Sunday, May 9, 2010
3.Sarmaya - Murda aur Zinda Sarmya (Critics)
Sarmaya - Das Kapital
Karl Marx
Murdah Sarmayah aur Zindah Sarmayah
CRITICS:
Marx ke Baqol:
Ek she (jins) jb tayar hojati hy to wo Murda Sarmaya kehlati hy, aur jb use Munafe per becha jata hy to Zinda Sarmaya kehlati hy.
Marx bhi Ajeebul Khalqat Makhlooq hy..
Ek taraf Mazdooron ki Mehnat Mazdooron ki Mehnat ka dhandoora peette hyn,
Dusri janib jb us Mehnat ko Cash karwaya jata hy to kehte hyn Ye SARMAYA hy iska Khaatma zaroori hy! %S
Is Ch. ko agr thora bareek beni se dekha jaye to ye batain b Qabile Gaur hyn k
Murda Sarmaya aur Zinda Sarmaya alaihda alaihda Nahien hyn! Marx ne jo Machinon ki example di hy us me Machines khud b khud (Insani Operation k bgair) Nahien chalne waleen.
Aur phr Jins bna kr usme se Munafa na kamaya jaye to yehi bat hogi k insan 10 rupe ki chez kharide aur 10 me farokht kare aur phr mar jaye! Ye munafa wohi chez hy jis me insan kharid farokht ki chakar me Money Circulation peda krta hy aur apne Nan Nafaqqe ka bndobst kr pata hy!
Munafa ko Beech me se Nikalna esa i hy jese Mazdoor ki Mehnat BE QADR O QEEMAT kar dena!
Is liye Murda Sarmaya aur Zinda Sarmay Ek hi hy.
Jb ye ek hi hy to phr Murda aur Zinda ko alag alag kr k parakhna Fuzool hy.
Marx ko samjhana chahiye k dono ko mila kr konsi kefiyat bnti hy!
Murda Sarmaya kam se kam hum tabhi keh sakte hyn jub Ksi Chez per Insani Haath na laga hon aur wo Natural Environment main Pari mile, jesa ke Marx Kitab ki shurwat main khude define karte hyn k, “Dunya Ki Her Jins Do She Se Murakkab Hoti Hy, Madah – Insani Mehnat, Madah Qudarat Ki Taraf Se Muft Ata Kiya Gaya Hy Is Liye Jins Main Jo Qadar Peda Hoti Hy Wo Mehnat Ka Natija Hy”. Page 41
is Hisab se ager ek banda kisi she ko sirf baahar se ghar tak utha kar laata hy, tab bhi us main Qadar peda hojayegi, ager koi doosra is se lena chahe to use ikhtiyar hy ke us ne jo Bahar se Utha Kar Ghar tak lane main Mehnat ki, aur She main Qada peda ki, us ki Ujrat le!
Is liye Murda Sarmaya hm Maadah ko ee kahen ge, Insani Haath lagne ke baad wo Zinda Sarmaya hojati hy aur us main Qadar peda hojati hy.
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Dusri ek Chhoti Si Baat:
Marx ne kaha Machino me is Miqdar me Qadar hoti hy jis Miqdar me wo Qadar transfer krti hyn!
"Ek Machine Me 2000 rupe Ke Masavi Qadar Maujood hy to wo Kapre Me Sirf 2000 ke Masavi hi Qadar Muntaqil Kar Sakti Hy."73
ye bat kehna Philosophy ki had tak to thek hy per Samaji, Iqtisadi aur Nafsiyat lehaz se buhut buri hy. . Warna ek bnda 5000 ki Silai Machine 500000 me furokht karega ye keh kr k is machine me itni Value ka Kapra seenne ki salahiyat hy! Phr chonka kis machine me kitni salahiyat hy ye napne ka ala dobara maujood nahi (insani mehnat ko tolne ki tarha), to insan dobara Ddacche main!
Karl Marx
Murdah Sarmayah aur Zindah Sarmayah
CRITICS:
Marx ke Baqol:
Ek she (jins) jb tayar hojati hy to wo Murda Sarmaya kehlati hy, aur jb use Munafe per becha jata hy to Zinda Sarmaya kehlati hy.
Marx bhi Ajeebul Khalqat Makhlooq hy..
Ek taraf Mazdooron ki Mehnat Mazdooron ki Mehnat ka dhandoora peette hyn,
Dusri janib jb us Mehnat ko Cash karwaya jata hy to kehte hyn Ye SARMAYA hy iska Khaatma zaroori hy! %S
Is Ch. ko agr thora bareek beni se dekha jaye to ye batain b Qabile Gaur hyn k
Murda Sarmaya aur Zinda Sarmaya alaihda alaihda Nahien hyn! Marx ne jo Machinon ki example di hy us me Machines khud b khud (Insani Operation k bgair) Nahien chalne waleen.
Aur phr Jins bna kr usme se Munafa na kamaya jaye to yehi bat hogi k insan 10 rupe ki chez kharide aur 10 me farokht kare aur phr mar jaye! Ye munafa wohi chez hy jis me insan kharid farokht ki chakar me Money Circulation peda krta hy aur apne Nan Nafaqqe ka bndobst kr pata hy!
Munafa ko Beech me se Nikalna esa i hy jese Mazdoor ki Mehnat BE QADR O QEEMAT kar dena!
Is liye Murda Sarmaya aur Zinda Sarmay Ek hi hy.
Jb ye ek hi hy to phr Murda aur Zinda ko alag alag kr k parakhna Fuzool hy.
Marx ko samjhana chahiye k dono ko mila kr konsi kefiyat bnti hy!
Murda Sarmaya kam se kam hum tabhi keh sakte hyn jub Ksi Chez per Insani Haath na laga hon aur wo Natural Environment main Pari mile, jesa ke Marx Kitab ki shurwat main khude define karte hyn k, “Dunya Ki Her Jins Do She Se Murakkab Hoti Hy, Madah – Insani Mehnat, Madah Qudarat Ki Taraf Se Muft Ata Kiya Gaya Hy Is Liye Jins Main Jo Qadar Peda Hoti Hy Wo Mehnat Ka Natija Hy”. Page 41
is Hisab se ager ek banda kisi she ko sirf baahar se ghar tak utha kar laata hy, tab bhi us main Qadar peda hojayegi, ager koi doosra is se lena chahe to use ikhtiyar hy ke us ne jo Bahar se Utha Kar Ghar tak lane main Mehnat ki, aur She main Qada peda ki, us ki Ujrat le!
Is liye Murda Sarmaya hm Maadah ko ee kahen ge, Insani Haath lagne ke baad wo Zinda Sarmaya hojati hy aur us main Qadar peda hojati hy.
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Dusri ek Chhoti Si Baat:
Marx ne kaha Machino me is Miqdar me Qadar hoti hy jis Miqdar me wo Qadar transfer krti hyn!
"Ek Machine Me 2000 rupe Ke Masavi Qadar Maujood hy to wo Kapre Me Sirf 2000 ke Masavi hi Qadar Muntaqil Kar Sakti Hy."73
ye bat kehna Philosophy ki had tak to thek hy per Samaji, Iqtisadi aur Nafsiyat lehaz se buhut buri hy. . Warna ek bnda 5000 ki Silai Machine 500000 me furokht karega ye keh kr k is machine me itni Value ka Kapra seenne ki salahiyat hy! Phr chonka kis machine me kitni salahiyat hy ye napne ka ala dobara maujood nahi (insani mehnat ko tolne ki tarha), to insan dobara Ddacche main!
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!
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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.
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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
_________________________
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.
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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
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Wednesday, May 5, 2010
1. Sarmaya - Qadar (Critics)
Sarmaya – Das Kapital
Karl Marx
1867
CRITICS:
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Qadar (Value)
Page. 41
"Jins Me Jo Qadr Peda Hoti Hy Wo Mehnat Ka Nateeja Hy."
“Qadar – Dunya Ki Her Jins Do She Se Murakkab Hoti Hy. Mada, Insani Mehnat. Mada Qudrat Ki Taraf Se Muft Ata Kiya Gaya Hi Is Liye Jins Main Jo Qadar Peda Hoti Hy Wo Mehnat Ka Nateeja Hy.”
- Is Hisab se Zamin, Ped Pode Darakht Jangalat (jo insani mehnat k bgair ugte hyn), Pahaar, Samandar, Darya, hatta k Koyle aur Heeron ki Kanain, Zamin se nikalne wale Khazane, Tel, Gas, Samandar se nikalne wale Khazane . . . Ksi insan ki milkiyat nahi honi chahiyen.
Halanke is amal (theory) ko aur bareek beni se dekha jaye to aur cases samne ayenge, Jese koi esa amal jis main insan apni mehnat kam sarf kare aur Natural Resources ko zyada utilize kare!, jese ager ek insan Chopaya Mal (Maweshi) charata hy to ye janwar jo zamin se uge hue per pode darakht khate hyn aur isi se phalte pholte hyn to ye Kis ki Milkiyat hone chahiyen, yaqinan charane wala bnda kaseer tadad me bher bakryon (gayen, oont waghera) k muqable me zyada kam nahi karta. agr is charane ki use ujrat de b jaye to bus iske khate me ek 2 janwar i ayenge. To Baqi Ki Milkiyat Kis Ki Hogi.
Phr Ye Bat Bhi Buhut Bari Questionable Hy K Agr Koi Insan In Khazinon Per Jabran Qabiz Hona Chahe To Kya Usool Hyn Jin Se Unko Roka Jaye?
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Insani Mehnat
page. 42
"Her Qism Ki Mehnat Insan Ko A'sabi Tor Per Thaka Deti Hy Sub Mehnatain Masavi Hyn."
“Insani Mehnat Rag Pathon Aur Qoowat-E-Amal Ke Kharch Ka Naam Hy Jis Se Insan Thak Jata Hy Is Etbaar Se Ke Her Qism Ki Mehnat Insan Ko A’sabi Tor Per Thaka Deti Hy Sub Mehnatain Masavi Hyn. Yahan Ye Yaad Rakhna Zaroori Hy Ke Marx Ke Nazdeek Sirf Mayari Zaroori Samaji Mehnat Hi Qadr Peda Karti Hy Yaani Mehnat Jo Samaj Ke Liye Zaroori Ho Aur Jo Ravaj Ke Mutabiq Khas Waqt Main Khas Qawam Ki Mehnat Se Jins Tayar Karde.”
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- Sub Mehnatian Masavi NAHIEN Hyn. Dimagi Mehnat Ko Jismani Mehnat per Fazeelat hy, aur Zaruri Nahien k her Mehnat insan k “A'sabi” tor per thaka de jese Tafakkur o Tadabbur. Aur Her Mehnat Jins Peda Karne Ke Liye Nahien ki jati aur Na hi her Mehnat Samaji Ho Sakti hy. (warna insan ki sari ibadaten bekar jayengi. Mujhe btaiye us insan ki Mehnat ko ap kis Khate me rakhenge jo Adhi Rat ko Tehjud parhne ke liye uthta hy aur tan tanha namaz parhta hy! Aur iski ye Mehnat aya konsi Samaji Jins Peda krti hy!)
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Qadar Asal
page. 45-46
"Ager Samaj Socialist Hy To Us Ek Gaz Kapre Ka Tabadila Her Us Jins Se Ho Sakta Hy Jo Usi Shiddat Ki 2 Ghante Ki Mayari Samaji Zaroori Mehnat Se Bani Ho."
-Yahan pehla sawal uthta hy k ager ek insan ki mehnat koi Jins peda krna na ho, bulke Service provide krna ho, to wo apni mehnat ko is hisab se kese tole?
Dusri bat Ager Jins Ki Qadar Asal us per Sarf Kiye hue Waqt (Ghante) hy to phr iska Taiyun Dusri Mehnaton se kese ho? Misal k tor per ek gaz kapra banna me 2 ghante lagte hyn aur mujhe 6 ghaz kapra chahiye to usoolan 12 ghante ki Mehnat k bad mujhe wo kapra mil jana chahiye. Yani , ager mera kam dukan chalana hy to 12 ghante k dukan chalane k bad mujhe wo kapra mil jana chahiye. [yad rahe yahan Mehnat ka Tabadillah Mehnat se ho raha hy, Peson se Nahien!] (jub ke dukan chalane se jo maine munafa kamaya wo alag baat their.)
2 Masale Tehre:
Ek k mukhtalif Mehnaton ka apas me Muakhza kese kiya jaye? (yani Mukhtalif Mehnaton ki Same SHIDDAT kese toli jaye!) Ek dhop me khare hue jismani mehnat karne wale mazdor ko ek AC me bhethe hue Computer Oprtr se kese brabar kiya jaye? Ager Barabari Ka Mayar GHANTE hyn to ye Gair-Adlana aur Bewakufana bat hy.
Dusri bat Ye kese pata chale k kis ne kitni mehnat ki ?
Ager uski Mehnat koi Product/Jins nahien peda krti to phr to ye masla zyadah Pecheedah hy, per agr uski Mehnat Product peda krti hy to phr b masla unsolvd hy Kyön k product (sanati dor me bunyadi tor per) ijtimai andaz me peda hoti hy, jesa ke agle ch "Mukhtalif Qism Ki Mayar Samaji Zaroori Mehnatain Samaj me kis trha Napi Jati Hyn" me btaya gaya hy k Averege ko khatre malhoz rakha jaye ga. “… Us Samaj Ke Ausat Ke Mazdoor Ko Jis Main Koi Hunur Na Ho Aur Jo Hath Per Se Thek Ho Mayar Man Kar Maahir Mazdoor Ki Mehnat Ko Aust Ke Mazdoor Ki Masavi Mehnat Main Muntaqil Kar Diya Jata Hy Maahir Mazdoor Ki Kam Mehnat Jo Qawam Main Gharhi Hoti Hy Aust Ke Mazdoor Ki Zyadah Mehnat Ke Barabar Hoti Hy. Farz Kijiye Ke Ek Radio Banane Wale Ki Ek Ghante Ki Ghaarhe Qawam Ki Mehnat Aust Ke Mazdoor Ki 10 Ghante Ki Mehnat Ke Barabar Hy Aur Radio Das Ghante Main Tayar Hota Hy To Ausat Ke Mazdoor Ko Radio Haasil Karne Ke Liye Apni 100 Ghanton Ki Mehnat Deni Hogi.” Page 46-47.
Mtlb misal ke tor per 12 ghante me 6 gaz kapra tayar hota hy per ek bnda 12 ghante bad sirf 3 ghaz i tayar kr pata hy to use 3 gaz apni taraf se mufat dene parenge, aur isi traha ek bnda agr 12 ghante me 24 gaz tayar krta hy tb b use 6 gaz dene parenge. [kyone Mehnat Masavi hy.]
"Ye Is Tarah Kiya Jata Hy Ke Is Samaj Ke Aust Ke Mazdoor Ko Jis Main Koi Hunur Na Ho Aur Hath Per Se Thek Ho Mayar Man Kar Maahir Mazdoor Ki Mehnat Ko Aust Ke Mazdoor Ki Masavi Mehnat Me Muntaqil Kr Diya Jata Hy." 46
Yane dusre Lafzon main:
Haqdar Ko Haq Nahien Milta
aur Tricky Kam Seekhna Fuzool hy,
Kareegar Banna main Koi Faidah Nahien!.
(Isi munasbat se isi blog ke shurwati pages main ek Class Room ki misal di gai hy, wo qabil-e-ghaur hy.)
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Mehnga o Arzan:
"... Kapra Mehnga Hone Ki Waja Se Us Ki Kharidari Kam Hojayegi... Kapra Arzan Hone Ki Waja Se Zyada Kharida Jayega..".49
- Sawal ye hy k agr ek chez insan ki Zarooriyat me shamil hy to Mehnga ya Sasta hone per Kam ya Zyada kyonker kharida jayega. (muashre ko jitne ki zaroorat ho her hal me uski Maang utni hi rehni chahiye!). Kya Mehnga hone ki soorat me log Nanga ghoomna pasand kr rahe hyn ya Arzan hone ki soorat me Zyada kharid kr Sarmayadari krna chahte hyn!!
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Karl Marx
1867
CRITICS:
.
Qadar (Value)
Page. 41
"Jins Me Jo Qadr Peda Hoti Hy Wo Mehnat Ka Nateeja Hy."
“Qadar – Dunya Ki Her Jins Do She Se Murakkab Hoti Hy. Mada, Insani Mehnat. Mada Qudrat Ki Taraf Se Muft Ata Kiya Gaya Hi Is Liye Jins Main Jo Qadar Peda Hoti Hy Wo Mehnat Ka Nateeja Hy.”
- Is Hisab se Zamin, Ped Pode Darakht Jangalat (jo insani mehnat k bgair ugte hyn), Pahaar, Samandar, Darya, hatta k Koyle aur Heeron ki Kanain, Zamin se nikalne wale Khazane, Tel, Gas, Samandar se nikalne wale Khazane . . . Ksi insan ki milkiyat nahi honi chahiyen.
Halanke is amal (theory) ko aur bareek beni se dekha jaye to aur cases samne ayenge, Jese koi esa amal jis main insan apni mehnat kam sarf kare aur Natural Resources ko zyada utilize kare!, jese ager ek insan Chopaya Mal (Maweshi) charata hy to ye janwar jo zamin se uge hue per pode darakht khate hyn aur isi se phalte pholte hyn to ye Kis ki Milkiyat hone chahiyen, yaqinan charane wala bnda kaseer tadad me bher bakryon (gayen, oont waghera) k muqable me zyada kam nahi karta. agr is charane ki use ujrat de b jaye to bus iske khate me ek 2 janwar i ayenge. To Baqi Ki Milkiyat Kis Ki Hogi.
Phr Ye Bat Bhi Buhut Bari Questionable Hy K Agr Koi Insan In Khazinon Per Jabran Qabiz Hona Chahe To Kya Usool Hyn Jin Se Unko Roka Jaye?
.
Insani Mehnat
page. 42
"Her Qism Ki Mehnat Insan Ko A'sabi Tor Per Thaka Deti Hy Sub Mehnatain Masavi Hyn."
“Insani Mehnat Rag Pathon Aur Qoowat-E-Amal Ke Kharch Ka Naam Hy Jis Se Insan Thak Jata Hy Is Etbaar Se Ke Her Qism Ki Mehnat Insan Ko A’sabi Tor Per Thaka Deti Hy Sub Mehnatain Masavi Hyn. Yahan Ye Yaad Rakhna Zaroori Hy Ke Marx Ke Nazdeek Sirf Mayari Zaroori Samaji Mehnat Hi Qadr Peda Karti Hy Yaani Mehnat Jo Samaj Ke Liye Zaroori Ho Aur Jo Ravaj Ke Mutabiq Khas Waqt Main Khas Qawam Ki Mehnat Se Jins Tayar Karde.”
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- Sub Mehnatian Masavi NAHIEN Hyn. Dimagi Mehnat Ko Jismani Mehnat per Fazeelat hy, aur Zaruri Nahien k her Mehnat insan k “A'sabi” tor per thaka de jese Tafakkur o Tadabbur. Aur Her Mehnat Jins Peda Karne Ke Liye Nahien ki jati aur Na hi her Mehnat Samaji Ho Sakti hy. (warna insan ki sari ibadaten bekar jayengi. Mujhe btaiye us insan ki Mehnat ko ap kis Khate me rakhenge jo Adhi Rat ko Tehjud parhne ke liye uthta hy aur tan tanha namaz parhta hy! Aur iski ye Mehnat aya konsi Samaji Jins Peda krti hy!)
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Qadar Asal
page. 45-46
"Ager Samaj Socialist Hy To Us Ek Gaz Kapre Ka Tabadila Her Us Jins Se Ho Sakta Hy Jo Usi Shiddat Ki 2 Ghante Ki Mayari Samaji Zaroori Mehnat Se Bani Ho."
-Yahan pehla sawal uthta hy k ager ek insan ki mehnat koi Jins peda krna na ho, bulke Service provide krna ho, to wo apni mehnat ko is hisab se kese tole?
Dusri bat Ager Jins Ki Qadar Asal us per Sarf Kiye hue Waqt (Ghante) hy to phr iska Taiyun Dusri Mehnaton se kese ho? Misal k tor per ek gaz kapra banna me 2 ghante lagte hyn aur mujhe 6 ghaz kapra chahiye to usoolan 12 ghante ki Mehnat k bad mujhe wo kapra mil jana chahiye. Yani , ager mera kam dukan chalana hy to 12 ghante k dukan chalane k bad mujhe wo kapra mil jana chahiye. [yad rahe yahan Mehnat ka Tabadillah Mehnat se ho raha hy, Peson se Nahien!] (jub ke dukan chalane se jo maine munafa kamaya wo alag baat their.)
2 Masale Tehre:
Ek k mukhtalif Mehnaton ka apas me Muakhza kese kiya jaye? (yani Mukhtalif Mehnaton ki Same SHIDDAT kese toli jaye!) Ek dhop me khare hue jismani mehnat karne wale mazdor ko ek AC me bhethe hue Computer Oprtr se kese brabar kiya jaye? Ager Barabari Ka Mayar GHANTE hyn to ye Gair-Adlana aur Bewakufana bat hy.
Dusri bat Ye kese pata chale k kis ne kitni mehnat ki ?
Ager uski Mehnat koi Product/Jins nahien peda krti to phr to ye masla zyadah Pecheedah hy, per agr uski Mehnat Product peda krti hy to phr b masla unsolvd hy Kyön k product (sanati dor me bunyadi tor per) ijtimai andaz me peda hoti hy, jesa ke agle ch "Mukhtalif Qism Ki Mayar Samaji Zaroori Mehnatain Samaj me kis trha Napi Jati Hyn" me btaya gaya hy k Averege ko khatre malhoz rakha jaye ga. “… Us Samaj Ke Ausat Ke Mazdoor Ko Jis Main Koi Hunur Na Ho Aur Jo Hath Per Se Thek Ho Mayar Man Kar Maahir Mazdoor Ki Mehnat Ko Aust Ke Mazdoor Ki Masavi Mehnat Main Muntaqil Kar Diya Jata Hy Maahir Mazdoor Ki Kam Mehnat Jo Qawam Main Gharhi Hoti Hy Aust Ke Mazdoor Ki Zyadah Mehnat Ke Barabar Hoti Hy. Farz Kijiye Ke Ek Radio Banane Wale Ki Ek Ghante Ki Ghaarhe Qawam Ki Mehnat Aust Ke Mazdoor Ki 10 Ghante Ki Mehnat Ke Barabar Hy Aur Radio Das Ghante Main Tayar Hota Hy To Ausat Ke Mazdoor Ko Radio Haasil Karne Ke Liye Apni 100 Ghanton Ki Mehnat Deni Hogi.” Page 46-47.
Mtlb misal ke tor per 12 ghante me 6 gaz kapra tayar hota hy per ek bnda 12 ghante bad sirf 3 ghaz i tayar kr pata hy to use 3 gaz apni taraf se mufat dene parenge, aur isi traha ek bnda agr 12 ghante me 24 gaz tayar krta hy tb b use 6 gaz dene parenge. [kyone Mehnat Masavi hy.]
"Ye Is Tarah Kiya Jata Hy Ke Is Samaj Ke Aust Ke Mazdoor Ko Jis Main Koi Hunur Na Ho Aur Hath Per Se Thek Ho Mayar Man Kar Maahir Mazdoor Ki Mehnat Ko Aust Ke Mazdoor Ki Masavi Mehnat Me Muntaqil Kr Diya Jata Hy." 46
Yane dusre Lafzon main:
Haqdar Ko Haq Nahien Milta
aur Tricky Kam Seekhna Fuzool hy,
Kareegar Banna main Koi Faidah Nahien!.
(Isi munasbat se isi blog ke shurwati pages main ek Class Room ki misal di gai hy, wo qabil-e-ghaur hy.)
.
Mehnga o Arzan:
"... Kapra Mehnga Hone Ki Waja Se Us Ki Kharidari Kam Hojayegi... Kapra Arzan Hone Ki Waja Se Zyada Kharida Jayega..".49
- Sawal ye hy k agr ek chez insan ki Zarooriyat me shamil hy to Mehnga ya Sasta hone per Kam ya Zyada kyonker kharida jayega. (muashre ko jitne ki zaroorat ho her hal me uski Maang utni hi rehni chahiye!). Kya Mehnga hone ki soorat me log Nanga ghoomna pasand kr rahe hyn ya Arzan hone ki soorat me Zyada kharid kr Sarmayadari krna chahte hyn!!
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Tuesday, December 29, 2009
Chapter 23_Qadr-e-Faazil aur SARMAYA
Chapter 23
QADR E FAAZIL AUR SARMAYA
(Musa se Marx tak by Sibte Hassan)
Marx ki book 'SARMAYA' (Das Kapital) per.
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CRITICS: [Anti-Socialism]
Marx ne jo Points define ki hyn Sarmay mai:
pehli bat wo bunyadi tor per in tags per mushtamil hyn
Pedawar, Sarf, Sarmaya, Qadre Faazil..
Dusri bat sari ki sari points bunyadi tor per sirf haqiqat ka rukh bayan kar rahi hy. (yane muashra kis nizam k taht chal raha hy ya muashre mai kya ho raha hy..), in points ko lekar kya PRACTICALY (step by step) iqdamat uthane chahiyen.. Ye Nhi Bata Rahi..
Ek dusri bat wo points kya UNIVERSAL LAWS per mbni hyn ya Marx ki man ghart* hyn. , is per alag se gaur o khoz kiya ja sakta hy. (manghart lafz sahi mana mai use hua hy yane jo marx k ‘man’ ko sahi laga)..
Marx ki un points pe ek Khas bat jis per Marx ne buhut zor diya hy. ‘Mazdor/Mehantkar ki Ujrat’ hy.. Marx ka kehna hy k Mazdor jitni mehnat krta hy us ko utni (mehnat k muwafiq) ujrat nhi milti bulke hamesha kam milti hy, phr ye kitni kam hoti hy ye mukhtalf jagahon per mukhtalf ho sakti hy kbhi mazdor ko shayad mehnat ka aadhe se b kam milta ho kahen aadha to kehen shayad adhe se kuch zyada..
PER Marx per pehla etraz ye hy k agr pedawar ka sb ka sb mazdor le jaye to Malik ka kya us mai koi hissa nhi, malik ne jo zameen/factory provide ki, raw material ka bndobst kiya, dusre akhrajat wa services ki taklefn jhelen to kya wo ajai o bekar gain!?.. Ager mai ek zamen provide karon, us mai beej ka bndobst karon, pani k lye laroon, bijli aur dusre akhrajat aur taklfon se nibard azma hun phr ek haari ko uski dekh bhal k lye lagadon. To kya fasl katne per sb haari lejaye? Ye keh kr k Mehnat maine ki hy!
Halanke is sare process mai shuru se akhr tak zehni ‘moonjhare’ (iztaraab) aur Risk jesi taklefon ka samna hamesha malik ko krna parta hy.. Mazdor ko to FIX ujrat mil rahi hoti hy, use to apna kam jese tese kar k chale jana hota hy. Use kya garz k aya pedawar apne akhri marahil tk puhunche ge bi ya us se pehle i hawadas ka shikar hojayegi aur sara ka sara nuqsan malik i ko jhelna pare ga!! (point to ponder)
Mehnat Insani Mehnat aur Uski Ujraton ko lekar Marx bari sakhti se bat krta hy.. Halanke haqiqat ye hy k Insani Mehnat anmol chez hy aur dunya mai aj tk koi esa meezan, tarazo, pemana nhi bna jo insani mehnat ko tol sakhe (aur na kbhi bn sakta hy. Kyon k ager mehnat o mazdori ko itni i sakhti se liya jayega to muashra islah ki taraf nhi bigaar ki taraf, matlb-parasti ki janib jayega, phr ap agr ksi ko paani pilane ko bhi kahoge to wo is ki ujrat mangega. Phr kis ki gadi, motorcycle, gadha gadi beech road per (khadde, keechar, ksi chez mai) phans jayegi to koi uski madad nhi karega aur jo karega wo ujrat talab karega. Phr beech raste per koi mar raha hoga per koi utha ks ispatal tk nahi puhunchayega kyon k hr ksi ko ‘KAAM k lye UJRAT chahiye’. Phr ek bnde ko office tk puhuchne mai agr do 3 KM pedal chal kr ana parta hy (ya transport ka i sahara lena parta hy to) isko b is kam ki extra ujrat chahiye kyo k is ne jo ofc tk puhuchne ki 'mehnat ki to iski ujrat kon dega'?!
Jbke dusri janib hamare muashre mai buhut sare ese nek parsa log hyn jo 'fi sabellillah' insni falah k lye bare bare kam krte hyn mahz logon aur muashre ki islah k lye.. To ye apne in kamon ki ujrat kis se len !?
Excerpts:
--> Sciencdaono Aur Technology Ne Ab Itni Taraqqi Karli Hy Aur Pedawari Qoowaten Itni Barh Gayi Hyn Ke Agar Tabqati Mafadat Raah Main Haail Na Hon To Chang Ghanton Ki Mehnat Se Kurrah Arz Ke Sabhi Rehne Walon Ki Roz Marah Ki Zarooraten Bari Asani Se Poori Ho Sakti Hyn.
QADR E FAAZIL AUR SARMAYA
(Musa se Marx tak by Sibte Hassan)
Marx ki book 'SARMAYA' (Das Kapital) per.
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CRITICS: [Anti-Socialism]
Marx ne jo Points define ki hyn Sarmay mai:
pehli bat wo bunyadi tor per in tags per mushtamil hyn
Pedawar, Sarf, Sarmaya, Qadre Faazil..
Dusri bat sari ki sari points bunyadi tor per sirf haqiqat ka rukh bayan kar rahi hy. (yane muashra kis nizam k taht chal raha hy ya muashre mai kya ho raha hy..), in points ko lekar kya PRACTICALY (step by step) iqdamat uthane chahiyen.. Ye Nhi Bata Rahi..
Ek dusri bat wo points kya UNIVERSAL LAWS per mbni hyn ya Marx ki man ghart* hyn. , is per alag se gaur o khoz kiya ja sakta hy. (manghart lafz sahi mana mai use hua hy yane jo marx k ‘man’ ko sahi laga)..
Marx ki un points pe ek Khas bat jis per Marx ne buhut zor diya hy. ‘Mazdor/Mehantkar ki Ujrat’ hy.. Marx ka kehna hy k Mazdor jitni mehnat krta hy us ko utni (mehnat k muwafiq) ujrat nhi milti bulke hamesha kam milti hy, phr ye kitni kam hoti hy ye mukhtalf jagahon per mukhtalf ho sakti hy kbhi mazdor ko shayad mehnat ka aadhe se b kam milta ho kahen aadha to kehen shayad adhe se kuch zyada..
PER Marx per pehla etraz ye hy k agr pedawar ka sb ka sb mazdor le jaye to Malik ka kya us mai koi hissa nhi, malik ne jo zameen/factory provide ki, raw material ka bndobst kiya, dusre akhrajat wa services ki taklefn jhelen to kya wo ajai o bekar gain!?.. Ager mai ek zamen provide karon, us mai beej ka bndobst karon, pani k lye laroon, bijli aur dusre akhrajat aur taklfon se nibard azma hun phr ek haari ko uski dekh bhal k lye lagadon. To kya fasl katne per sb haari lejaye? Ye keh kr k Mehnat maine ki hy!
Halanke is sare process mai shuru se akhr tak zehni ‘moonjhare’ (iztaraab) aur Risk jesi taklefon ka samna hamesha malik ko krna parta hy.. Mazdor ko to FIX ujrat mil rahi hoti hy, use to apna kam jese tese kar k chale jana hota hy. Use kya garz k aya pedawar apne akhri marahil tk puhunche ge bi ya us se pehle i hawadas ka shikar hojayegi aur sara ka sara nuqsan malik i ko jhelna pare ga!! (point to ponder)
Mehnat Insani Mehnat aur Uski Ujraton ko lekar Marx bari sakhti se bat krta hy.. Halanke haqiqat ye hy k Insani Mehnat anmol chez hy aur dunya mai aj tk koi esa meezan, tarazo, pemana nhi bna jo insani mehnat ko tol sakhe (aur na kbhi bn sakta hy. Kyon k ager mehnat o mazdori ko itni i sakhti se liya jayega to muashra islah ki taraf nhi bigaar ki taraf, matlb-parasti ki janib jayega, phr ap agr ksi ko paani pilane ko bhi kahoge to wo is ki ujrat mangega. Phr kis ki gadi, motorcycle, gadha gadi beech road per (khadde, keechar, ksi chez mai) phans jayegi to koi uski madad nhi karega aur jo karega wo ujrat talab karega. Phr beech raste per koi mar raha hoga per koi utha ks ispatal tk nahi puhunchayega kyon k hr ksi ko ‘KAAM k lye UJRAT chahiye’. Phr ek bnde ko office tk puhuchne mai agr do 3 KM pedal chal kr ana parta hy (ya transport ka i sahara lena parta hy to) isko b is kam ki extra ujrat chahiye kyo k is ne jo ofc tk puhuchne ki 'mehnat ki to iski ujrat kon dega'?!
Jbke dusri janib hamare muashre mai buhut sare ese nek parsa log hyn jo 'fi sabellillah' insni falah k lye bare bare kam krte hyn mahz logon aur muashre ki islah k lye.. To ye apne in kamon ki ujrat kis se len !?
Excerpts:
--> Sciencdaono Aur Technology Ne Ab Itni Taraqqi Karli Hy Aur Pedawari Qoowaten Itni Barh Gayi Hyn Ke Agar Tabqati Mafadat Raah Main Haail Na Hon To Chang Ghanton Ki Mehnat Se Kurrah Arz Ke Sabhi Rehne Walon Ki Roz Marah Ki Zarooraten Bari Asani Se Poori Ho Sakti Hyn.
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