MUNAFA TO CHAHIYE ee CHAHIYE
Insan ko Apni Zindagi chalane k liye Munafa to chahiye i, bgair munafe k esa hy 10 rupe ki chez kharide aur 10 rupe me beche aur phr Mar Jaye!
Chalo chezon ko Simple Style me shuru se dkhte hyn.
Me ek garib insan hon aur mujhe apni zindagi ke liye kam se kam Khorak aur Libas chahiye per meri jeb main bhooti koori nahin.
Ab me kya karon? Pehla tariqa to ye hy k ksi ki Nokri krlon. Yani ya to Permanant Ghulam bn jaon aur Muash se Befikr hojaon ya temporary Nokar ban k kam karlon. Per ye Nokri wali wohi kefiyat hy jse Mazdori kaha jata hy, phr mujhe apni Mazdori ki kitni ujrat milti hy aur kitna kam liya jata hy... Ye wohi bat hy jo Socialist, Mazdoron waghera ka Sar Dard hy.
Dusri Kefiyat ye hy k ager mujhe koi hunur ata hy to:
ye karon k shuru me ksi se qarz lekar kham mal kharidon aur apni Mehnat se us se Product peda karon / bnaon aur bechon.
3sra taraka ye hy k (ager mujhe koi hunur nahi ata) to ye karon k ksi se qarz lekar apne gaon k dayen janib shehr pedal jaon wahan se kuch chezain kharidon aur apne gaon k bayen janib shahr jake bech don.
4th Kefiyat ye hy k Bheek Mangon. Aur is bheek mangne ke hazar tariqe hyn, is main sirf wohi bhikari i sahmil nahin jo raod raston per ghoomte hyn per bare bare khush poshak bhi ap ko Bheek Mangte hue milenge. Bheek Mangne se simple murad bgiar koi kaam kare mufat main pese lena.
Ab her ek kefiyat per ek ek kr k detail main nazar dalte hyn:
4. Bheek Mangna
Bunyadi tor per ye ksi ka Zati Fa'l ho sakty hy, is per Sakhti Nahien ki ja sakti, aur her Nation fitri tor per is amal ko Na-Qabile-Tarif aur Taszheeq se dkhta hy.
Yaqinan ager Poori Dunya ke Log is peshe ko ikhtiyar karain to Mulk ki kya halat hogi, wo her koi samajh sakta hy, bulke Survive krna Na mumkin hojayega!
2. Ugana/Banana
Ab suppose kijiye me ek Garib bnda hon, meri ek Bv hy aur main ek chhote se gaon me rehta hon. Mere pas khane peene k liye kuch b nahien hy, meri halat bilkul zero hy. Aur mere ghar ka kharch km se km 4 rupe hy. Ab main kya karon pet k liye kuch to krna parega.
Main Bheek nahien mang sakta, ye meri izzat o shan k khilaf hy, me Nokri b nahien kr sakta ye b ksi hawale se mahal hy. Per Mere Pas Hunur (ya Zamin) Hy!
Phr main ye krta hon k apne ek dost se 10 rupe qarz leta hon aur us chez ka khaam mal kharidta hon. Aur us se Product bnane me lag jata hon. Sham tk product tayar hojati hy. Aur agle din main use market lejata hon bechne k liye!
Ab sari asal kahani yahan se shuru hoti hy. yani Munafe se,
Ab ager me us Chez ko 10 rupe me i bechon to phr to main Mar jaon, kyon wo 10 rupe apne dost ko qarz wapas kardon, aur me abhi tk Bhookha aur nanga hon!
Market me wo chez 14 rupe ki mujh se farokht hoti hy. (yani 4 rupe Nafa k sath)
In 14 rupyon me se 4 rupe me mere ghar ka kharch niklega aur 10 rupyon se dobara me kham mal kharid kar process repeat kr skta hon.
Yaqinan main apni halat behtar bnane k liye chez ko zyada achhe se bna kar aur zyada peson pe bechna chahonga. (jse 15 ya 16 rupe) take zayd raqam se apne dost ka qarz b chukta kr sakon aur apni halat-e-zeest ko b behtar bna sakon!
Ye b janna chahiye k main Product ko market main apni Mun Mangi raqam pe nahien bech sakta, mtlb esa nahien ho skta k main market main jaon aur kahon k is (14 rupe wali) product ki qeemat 100 rupya hy. Yaqinan log b bewakuf nahien, wo chezon ki value ko (kam o besh) jante hyn. Phr wo Product muashre me dusre b farokht kr rahe hyn is liye us ki Price apni jaga per muayyan hy.
10 rupe se bani chez 14 rupe main bechne se ye 4 rupe koi muffat main nahien batole ja rahe, bulke ye wohi Mazdoor ki Mazdoori jse wo Cash krwa kr apne Ghar ka Charkha chala pa rha hy, warna 10 rupe to wohi bachte hy dobara product bnane k liye.
3. Tijarat
ye kahani b thre se faraq k saath kuch is tarah hy:
Me ek muflis garib nadar bnda hon, chhota sa kachi mitti ka ek kamre wala ghhar hy jis me chhota sa sehn hy. Ek chhote se gaon me apni bv k sath rehta hon.
Meri halat is waqt esi hy k agr hath per na mare to 2 din me marjaonga.
Mere pas na Zamin hy na Hunar, Bheek mangne se Marjana behtar hy aur Nokri krna b mushkil hy.
Phr me ek kam krta hon, apne ek dost se 10 rupe qarz leta hon, aur apna gadha lekar nikal parta hon. Qarib hi ek shehr puhuncta hon. Wahan se kuch Ashya Kharidta hon. Wapas akar apne Ghoth aur gird nawah elaqon main un ashya ko farokht (4 ane 8 ane Munafe main) krta hon. Kul mila kar mere pas 14 rupe jama hojate hyn. 4 rupe main apne pet k liye bndobst krta hon. Aur 10 rupe wohi bachte hyn jin se dobara tijarat kar sakon. [yahan bhi 10 rupe wali ashya 14 main rupe main 4 rupe munafe ke saath bechi ja rahi hyn, tabhi mere ghar ka charkha chalne lgta hy, 10 wali chezen subha ko khareed kar shaam ko 10 main i bech kar phir ghar per aakar qabar khod kar so jaon!]
Dono hi Type 2 aur 3 main Zamane k Hawadas shamil hojate hyn, Kbhi Mausam se Product per asar parta hy to Kbhi Looteron k Hathe charh jata hy kbhi Achhai hoti hy Zyada qeemat per bik jata hy to kbhi Burai hoti hy Nuqsan uthana parta hy!
[isi asna me ye bt b gosh guzar hoti jaye k Islam ne Kheti Bari aur Tijarat ko Pasand kiya gya hy Jbke Nokri ko Napasand (bheek mangna to ofcourse had se zyada na pasandeedah hy). Iska reason Aleem Shaikh sahb ne ye byan kiya tha k Tijarat me bnda Khuda pe Bharosa rakhta hy jb k Nokri me apne Boss per!]
1. Nokri
ye wo Kam hy jis me Na ashaya Bnane ki tension, Na ashya Farokht krne ki tension, Na mal Lut jane ki tension, Na Mausam k achhe ya bure hone ki tension, ager kam/product Seasony hy to Season k hone ya Na hone ki Na koi tension.
Bus ek muntakhib kam kiya jata hy Ksi k liye aur Pese lekar ghar ko ravana hua jata hy, aur un peson se Na Kham Mal kharidne (kharid o farokht me) Invest krne ki tension! (ye saare Tension Kam Muhaiya karne wale (Malik) ke gale main hote hyn, Mazdoor ko sirf Kam karna hy, baqi is kaam se Aage kya ho raha hy Peeche kya ho raha hy, koi parwah nahin)
[Oooper wali 2 misalon mian Banda Kaam ke Resources bhi khud peda kar raha tha aur Kaam bhi khud kar raha tha, Per is Nokri wale Amal main ye procedure Half ho jata hy/ 2 hisson main bat jata hy, is main Kaam ke Resources ek Banda Muhaiya karta hy, aur Kaam Doosra. Technically is hisab se Mazdoor ko Aadhi Ujrat milni chahiye!]
Bunyadi tor per Ye Kam 2 bndon ki beech me ek ‘Personal Deal’ ki trah hota hy. Shuru main ee Bnda Mazdor ko kam btata hy, Mazdoori btata hy, dono ager Razi to phir … Jub Miyan Bivi Razi to Kya Karega Qazi.!
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Bagiar Munafe ke Ye Dunya Kesi Chalne Wali Hy… Ye Baat Mujh Gareeb Bande ki Samajh se to Bahar Hy!
Cheezon main se Munafa Nikalna Matlab, Mazdoor ki Mehnat nikalna, Sarmaya main se Zinda Saramaya nikalna.
Hum ne Cheezon ki Analysation Simple Style main ki hy, is ko ager zyada Wasee’ pemane per aur Pecheedah bana diya jaye tb bhi Bunyadi Chez same rehegen , bus Miqdar barh jati hy.
Yaqinan apni jaga per Bare Pemane per Jama Andozi aur Munafa Khori buhut Buri chez hy, jis ka Khaatma hona chahiye (aur yahan per Munafa se murad, Cheezon ko Asal Value se zyada qeemat per bechna. (mozdoor ke mehnat shaamil karne ke saath), aur is tarah Jama Andozi karna k Currency/Money/Value ka dobara Re-criculate hona. Munafa usi waqt nikal sakta hy jub khali 'Murdah Sarmaya' ho!
Showing posts with label Munafa. Show all posts
Showing posts with label Munafa. Show all posts
Thursday, May 13, 2010
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
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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
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