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.!
______________
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 Sarmaya. Show all posts
Showing posts with label Sarmaya. Show all posts
Thursday, May 13, 2010
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.
.
.
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.
.
.
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!
.
Kharid o Farokhat ke Chakar
Formulae: “
A. Jins = Rupya = Jins
B. Rupya = jins = Rupya
"1. Gardish Farokht Ke Amal Se Shuru Hoti Hy Aur Kharid Ke Amal Per Khatam Hoti Hy aur Iske BarAks B Gardish Kharid Ke Amal Se Shuru Hoti Hy Aur Farokht Ke Amal Per Khatam Hoti Hy."
- Marx Sahb itna Nahi jante k Tali Ek Hath se Nahi Bajti, ager Ek Side se Farokht Ka Amal ho rha hota hy to Dusri Janib se Kharid ka Amal ho rha hota hy. Is liye ek Amal ki Shurwat Dono i (Kharid Farokht se hoti hy.)
Phr Marx ooper khud Pese Dene k Amal ko b Pese Farokht krne ka nam dete hyn: "Kapra Kharid Raha Hy To Rupya Farokht Kar Raha Hy Ya Agr Kapra Farokht Kar Raha Hy To Uske Ye Mani Hy Ke Rupya Kharid Raha Hy."
is Hisab se Dono i Amal Dono i Kharid o Farokht aur Farokht o Khard se horha hy.
(Matlab Dono Formalae main Dono Jahat se Kharid o Farokhi bhi ho rahi hi aur Farokh o Khirid bhi, Jins Bechi Ja Rahi Hy, Pese Kharide Ja Rahe Hyn, Pese Kharide Jarahe Hyn, Jins Bechi Ja Rahi Hy)
Marx sahb ki point No. 1 Illogic thehri.
Ager Chezon ko Marx sahb sirf Ek Jahat se dkh rahe hyn (to pehli bt to wo bewaqufana amal kr rahe hyn per) tb b donon amal ki shurwat Farokht se hogi, ya to Jins farokht ki ja rahi hy ya to Pese! (halanke Pese Farokht krne ka term Marx hi define kiya hm ne Nahi.)
ye bhi (Marx sahb ko) janna chahiye dono hi amal (Formalae) do mukhtalif logon ke liye Nahien hyn (esa nahi hy k pehla amal aam logon k liye hy aur dusra sarmayadaron k liye) bulke dono amal sbhi logon k liye hy.
Is munasbat se dono formulas ko apas me milaya ja sakta hy.
Jese ager shurwat A se ki jaye:
Jins = Rupya = Jins = Rupya
aur
Rupya = Jins = Rupya = Jins
aur ooper wala formulas muashre ki poori haqiqat hy aur sb k liye hy.
Ab ye hr bnde per individually depend krta hy k aya wo apni transition pehle 2 (Jins = Rupya) pe khtam krta hy ya 3 (Jins = Ruya = Jins) per ya 4 per ya aur aage barhta hy!
Aur is trah kahani puri samne ane se Marx ki shikayat door hojayegi. [frmla A ka khatma ab ek qadam aage barhne se Jins se Rupya pe hone laga, aur frmla B ka Rupya se Jins per; yane Balafaze Deeger Achai ka khatma Burai pe hone laga aur Burai ka khatma Achha pe!]
is liye ksi b formule per hm Good or Bad ka thappa nahi laga sakte, ye 2 mukhtalif tariqe kar hyn jo Muash Kamane k liye Muashre me raij hyn.
Lekin sb se Important Bat jo samajhni hy wo ye k:
Formula A ka taluq PRODUCTION se hy, aur
Formula B ka taluq TRADE (tijarat) se.
Frmla A me bnda (dehqan/hari) ya to jo Jins Peda krta hy/Ugata hy (Zamin se) ya to (Dastkar) Hath se Banata hy.
Shuroo me simple life thi log Jins ka tabadila direct Jins se krte the. Per waqt guzarne aur pechedgiyan brhne ke bad Currency raij hogai taake Chezon ki Value Qadar Ehmiyat Sahi Napi ja sake aur Jins ka Tabadila Zyada Adalat Ki Bunyad per ho sake! (jins ka tabadila direct jins ke hone se Na-Insafi ki gunjaish rehti thi aur cheezen apni Asal Qadar ki munasbat se nahin bechi (exchange) ja sakti thi.)
Per MUNAFA dono formulas me hi khatre malhoz rakha jata hy AGER MUNAFA BECH ME NA AYE TO PHR ZINDAGI MAHAL HY, PHR BUS CHEZON KI ADLA BADLI HOTI RAHEGI AUR INSAN KO APNE KHANE PINE ORHNE REHNE WAGHERA K LIYE KUCH B NA HOGA. Yaqinan ye Munafa Muft me nahi mil raha hota. Uske liye Insan Apni Mehnat i Cash krwa raha hota hy.
Frmla A me jb bnda koi product ugata ya bnata hy to usko jb ek qeemat per bechta hy to us raqam se ek to dobara us product ka Khaam Maal kharidta hy, jo ke us product ki Asal Value hoti hy, aur Munafe se apni Zarooriyati Zindagi puri krta hy.
Frmla B me ek bnda dunya ke ek kone se ek chez ek raqam pe kharidta hy aur use dunya k dusre kone me (munafe ke saath) dusri raqam pe bechta hy, aur apni Mehnat ko ee Munafe se Cash karwa raha hota hy, jis se ye apni Nan Nafaqqe ka bandobast kar sake, aur iski ye mehnat asan nahi hoti, ek to wo safar ki masoobtain jhelta hy, apne ghar bal bchon se door hota hy, use apni jan ki koi gauranti nahi hoti aya sahi salamat ghr puhunchega b k nahi, apni mal ki koi waranti nahi hoti aya sahi qemat pe bike ga k nahin, aya faida uthane parega k nuqsan aur us per b mustazad ye k kahin esa na ho raste me i looteron ki hathe charh jai, aur mal peson k sath sath sari mehnat pani me...
Munafa per alag se column ‘Munafa to Chahiye ee’ parhiye.
.
.
.
MARX DUALITY:
Marx khud Dual batain karte hyn wo bhi Wasooq ke bagair:
Pehle ye samjhate hyn ke Kharid o Farokht se Majmooi tor per Sarmayadari Nahi ho pati:
"Sarmyadar Jamat Sirf Ajnas Ki Kharid o Farokht Se Majmooi Tor Per Sarmya Main Izafa Peda Nahien Kar Sakti." 59
“Mahereen Iqtesaadiyat ne ajnas ki qeematon ka ek naqsha murattab kiya hy jis se zaahir hota hy ke agar mukhtalif ajnas ki qeematon ke utar charhao ke ek taveel muddat ke a’dad o shumar jama’ kiye jayen aur her jins ki qeematon ki haasil jama ko jinson ki tadad ya miqdar se taqsim karain to ye nateeja nikalta hy ke her she apni qadar asal per farokht hoti hy masalan ek jins ki qadar asal 4 ane hy lekin maang ki zyadati ki waja se us ki qeemat ek hafte tak hasbe zel hy.
4.33 ana, 4.57 ana, 5 ana, 5.25 ana, 5.50 ana, 5.75 ana, 6 ana
Lekin agle hafte maang ki kami ki waja se isi jins ki qeemat hasbe zel reh jati hy
3.50 ana, 1.75 ana, 3 ana, 2.75 ana, 2.50 ana, 2.25 ana, 2 ana
Yani farokht karne wale ko pehle hafte 8 ana 9 pai ka nafa hua to doosre hafte itna hi nuqsan hoga. Natajatan farokht karne wale ko jins ki sirf qadar asal yani 4 ana hi wusool hue.” Page. 59
Ye samjhane ke baad ke “Sarmaya darana dor main samaj ki iqtisadi zindagi main ek gardish waqe’ hoti hy, yani chand saal to tijarat chamakti hy, Sanat o Harfat ko khoob tarqqi hoti hy, karobar walon ko khoob nafa hota hy lekin ek khas muddat ke baad iqtisadi zindagi main aashoob ajata hy jis ki waja se karobari dunya ko nuqsan hota hy aur agar is 15 20 sala gardishi dor ke awwal se laga kar akheer tak ke tamam samaji ajnas ke qeematon ke a’dad o shumar alag alag jama kiye jayen aur hasil jama ko ajnas ki tadad ya miqdar se taqsim kiya jaye to ye maloom hota hy ke samaj main ajnas hamesha qadar asal ke qareeb hi qareeb farokht hoti hyn”. Page. 59-60
Yani doosre alfazon main Sarmayadari Mahal hy, aaj ager ek jins ek Zayd qeemat pe bik rahi hy to kal ek Kam qeemat pe bike gee, aur over all Marx ke apne alfaz main “samaj main ajnas hamesha Qadar Asal ke qareeb hi qareeb farokht hoti hyn”.
Jab Muashre main Iqtisaadi Amal aur Iqtisadi Dhaancha ee esa hy ke Ajnas apne Qadar Asal per he farokht hoti hyn to Qadar Zayd ka sawal kesa, aur jab Qadar Zayd nahien to Mazdooron ka Istehsaal kesa !
Lekin aage chal ke bgair kisi thoos wazahat ke Marx sahab likhte hyn:
“Lekin jab ye dekha jata hy ke iqtisaadi dunya main siwaye ajnas ki kharid o farokht ke kuch nahin hota aur ye do amal tamam iqtisadi dunya ka ahaata kiye hue hyn her iqtisadi amal ko tehleel kar ke dikha jata hy to ye zaahir hota hy ke wo sirf kharid o farokht se murakkab hy. Koi amal kharid o farokht ke gardish se baahar nahi jata to ye guman guzarta hy ke galti se dunya Taqsim Qadar hi ko to kahin nafa ya qadr zaayd nahin samajhti. Lekin her mutanaffis ka mushahida is ko ye zaroor bata deta hy ke samaj main qadr zayd ya nafa peda zaroor ho raha hy agar qadr zayd ya nafa is kharid o farokht ki gardish se peda na hota to bedar sarmayadar jamat samaj ki iqtisadi zindagi ki jidojahad se muddat se dast-bardar ho chuki hoti. Is liye ho na ho. Isi kharid o farokht ki gardish se qadr zayd peda hoti hy.” Page. 60
_________________________
by Karl Marx
CRITICS:
Sarmayadari Ki Ibtida:
"Sarmayadari Ki Ibtida Us Waqt Shuru Hui Jb Se Ke Afrad Ne Jins Ko Nafa Ki Khatir Banana Shuru Kiya." 53
-Ye baat Ghalat hy! Nafa Khori insan ki sirusht me dakhil hy. Aur ye Nafa Khori (Sarmayadari) shuru se i chali aa rahi hy. (ager Stone Age ko hata b diya jaye tb bhi Bronze Age se to hy hi)(han ye dusri bt hy k iski ibtidai shakal zyada sada thy.).
Aj se 1400 sal pehle b jb log Tijarat krte the to Nafa k liye hi krte the. PER bat ye hy k shurwat me Ajnas o Mehnat ka Tabadilah kuch is andaz se hota tha k insan zyada Nafa nahin kama sakta tha, jo kamata tha (peshtar) uski Zarooriyat me kharch ho jata tha. (halanke Exceptions us zamane me b milte hyn jo zyada kamate the aur Ameer kehlate the!).. Per 15ven Sadi k bad Nayi Dunyaon Ki Daryaft aur Emperailism ki badolat Dusri Aqwam ki Loot Khasoot aur unke Raw Material per tasallut se Had se Zyada Munafa Khori ki Rahen daryaft huin!
.
Kharid o Farokhat ke Chakar
Formulae: “
A. Jins = Rupya = Jins
B. Rupya = jins = Rupya
"1. Gardish Farokht Ke Amal Se Shuru Hoti Hy Aur Kharid Ke Amal Per Khatam Hoti Hy aur Iske BarAks B Gardish Kharid Ke Amal Se Shuru Hoti Hy Aur Farokht Ke Amal Per Khatam Hoti Hy."
- Marx Sahb itna Nahi jante k Tali Ek Hath se Nahi Bajti, ager Ek Side se Farokht Ka Amal ho rha hota hy to Dusri Janib se Kharid ka Amal ho rha hota hy. Is liye ek Amal ki Shurwat Dono i (Kharid Farokht se hoti hy.)
Phr Marx ooper khud Pese Dene k Amal ko b Pese Farokht krne ka nam dete hyn: "Kapra Kharid Raha Hy To Rupya Farokht Kar Raha Hy Ya Agr Kapra Farokht Kar Raha Hy To Uske Ye Mani Hy Ke Rupya Kharid Raha Hy."
is Hisab se Dono i Amal Dono i Kharid o Farokht aur Farokht o Khard se horha hy.
(Matlab Dono Formalae main Dono Jahat se Kharid o Farokhi bhi ho rahi hi aur Farokh o Khirid bhi, Jins Bechi Ja Rahi Hy, Pese Kharide Ja Rahe Hyn, Pese Kharide Jarahe Hyn, Jins Bechi Ja Rahi Hy)
Marx sahb ki point No. 1 Illogic thehri.
Ager Chezon ko Marx sahb sirf Ek Jahat se dkh rahe hyn (to pehli bt to wo bewaqufana amal kr rahe hyn per) tb b donon amal ki shurwat Farokht se hogi, ya to Jins farokht ki ja rahi hy ya to Pese! (halanke Pese Farokht krne ka term Marx hi define kiya hm ne Nahi.)
ye bhi (Marx sahb ko) janna chahiye dono hi amal (Formalae) do mukhtalif logon ke liye Nahien hyn (esa nahi hy k pehla amal aam logon k liye hy aur dusra sarmayadaron k liye) bulke dono amal sbhi logon k liye hy.
Is munasbat se dono formulas ko apas me milaya ja sakta hy.
Jese ager shurwat A se ki jaye:
Jins = Rupya = Jins = Rupya
aur
Rupya = Jins = Rupya = Jins
aur ooper wala formulas muashre ki poori haqiqat hy aur sb k liye hy.
Ab ye hr bnde per individually depend krta hy k aya wo apni transition pehle 2 (Jins = Rupya) pe khtam krta hy ya 3 (Jins = Ruya = Jins) per ya 4 per ya aur aage barhta hy!
Aur is trah kahani puri samne ane se Marx ki shikayat door hojayegi. [frmla A ka khatma ab ek qadam aage barhne se Jins se Rupya pe hone laga, aur frmla B ka Rupya se Jins per; yane Balafaze Deeger Achai ka khatma Burai pe hone laga aur Burai ka khatma Achha pe!]
is liye ksi b formule per hm Good or Bad ka thappa nahi laga sakte, ye 2 mukhtalif tariqe kar hyn jo Muash Kamane k liye Muashre me raij hyn.
Lekin sb se Important Bat jo samajhni hy wo ye k:
Formula A ka taluq PRODUCTION se hy, aur
Formula B ka taluq TRADE (tijarat) se.
Frmla A me bnda (dehqan/hari) ya to jo Jins Peda krta hy/Ugata hy (Zamin se) ya to (Dastkar) Hath se Banata hy.
Shuroo me simple life thi log Jins ka tabadila direct Jins se krte the. Per waqt guzarne aur pechedgiyan brhne ke bad Currency raij hogai taake Chezon ki Value Qadar Ehmiyat Sahi Napi ja sake aur Jins ka Tabadila Zyada Adalat Ki Bunyad per ho sake! (jins ka tabadila direct jins ke hone se Na-Insafi ki gunjaish rehti thi aur cheezen apni Asal Qadar ki munasbat se nahin bechi (exchange) ja sakti thi.)
Per MUNAFA dono formulas me hi khatre malhoz rakha jata hy AGER MUNAFA BECH ME NA AYE TO PHR ZINDAGI MAHAL HY, PHR BUS CHEZON KI ADLA BADLI HOTI RAHEGI AUR INSAN KO APNE KHANE PINE ORHNE REHNE WAGHERA K LIYE KUCH B NA HOGA. Yaqinan ye Munafa Muft me nahi mil raha hota. Uske liye Insan Apni Mehnat i Cash krwa raha hota hy.
Frmla A me jb bnda koi product ugata ya bnata hy to usko jb ek qeemat per bechta hy to us raqam se ek to dobara us product ka Khaam Maal kharidta hy, jo ke us product ki Asal Value hoti hy, aur Munafe se apni Zarooriyati Zindagi puri krta hy.
Frmla B me ek bnda dunya ke ek kone se ek chez ek raqam pe kharidta hy aur use dunya k dusre kone me (munafe ke saath) dusri raqam pe bechta hy, aur apni Mehnat ko ee Munafe se Cash karwa raha hota hy, jis se ye apni Nan Nafaqqe ka bandobast kar sake, aur iski ye mehnat asan nahi hoti, ek to wo safar ki masoobtain jhelta hy, apne ghar bal bchon se door hota hy, use apni jan ki koi gauranti nahi hoti aya sahi salamat ghr puhunchega b k nahi, apni mal ki koi waranti nahi hoti aya sahi qemat pe bike ga k nahin, aya faida uthane parega k nuqsan aur us per b mustazad ye k kahin esa na ho raste me i looteron ki hathe charh jai, aur mal peson k sath sath sari mehnat pani me...
Munafa per alag se column ‘Munafa to Chahiye ee’ parhiye.
.
.
.
MARX DUALITY:
Marx khud Dual batain karte hyn wo bhi Wasooq ke bagair:
Pehle ye samjhate hyn ke Kharid o Farokht se Majmooi tor per Sarmayadari Nahi ho pati:
"Sarmyadar Jamat Sirf Ajnas Ki Kharid o Farokht Se Majmooi Tor Per Sarmya Main Izafa Peda Nahien Kar Sakti." 59
“Mahereen Iqtesaadiyat ne ajnas ki qeematon ka ek naqsha murattab kiya hy jis se zaahir hota hy ke agar mukhtalif ajnas ki qeematon ke utar charhao ke ek taveel muddat ke a’dad o shumar jama’ kiye jayen aur her jins ki qeematon ki haasil jama ko jinson ki tadad ya miqdar se taqsim karain to ye nateeja nikalta hy ke her she apni qadar asal per farokht hoti hy masalan ek jins ki qadar asal 4 ane hy lekin maang ki zyadati ki waja se us ki qeemat ek hafte tak hasbe zel hy.
4.33 ana, 4.57 ana, 5 ana, 5.25 ana, 5.50 ana, 5.75 ana, 6 ana
Lekin agle hafte maang ki kami ki waja se isi jins ki qeemat hasbe zel reh jati hy
3.50 ana, 1.75 ana, 3 ana, 2.75 ana, 2.50 ana, 2.25 ana, 2 ana
Yani farokht karne wale ko pehle hafte 8 ana 9 pai ka nafa hua to doosre hafte itna hi nuqsan hoga. Natajatan farokht karne wale ko jins ki sirf qadar asal yani 4 ana hi wusool hue.” Page. 59
Ye samjhane ke baad ke “Sarmaya darana dor main samaj ki iqtisadi zindagi main ek gardish waqe’ hoti hy, yani chand saal to tijarat chamakti hy, Sanat o Harfat ko khoob tarqqi hoti hy, karobar walon ko khoob nafa hota hy lekin ek khas muddat ke baad iqtisadi zindagi main aashoob ajata hy jis ki waja se karobari dunya ko nuqsan hota hy aur agar is 15 20 sala gardishi dor ke awwal se laga kar akheer tak ke tamam samaji ajnas ke qeematon ke a’dad o shumar alag alag jama kiye jayen aur hasil jama ko ajnas ki tadad ya miqdar se taqsim kiya jaye to ye maloom hota hy ke samaj main ajnas hamesha qadar asal ke qareeb hi qareeb farokht hoti hyn”. Page. 59-60
Yani doosre alfazon main Sarmayadari Mahal hy, aaj ager ek jins ek Zayd qeemat pe bik rahi hy to kal ek Kam qeemat pe bike gee, aur over all Marx ke apne alfaz main “samaj main ajnas hamesha Qadar Asal ke qareeb hi qareeb farokht hoti hyn”.
Jab Muashre main Iqtisaadi Amal aur Iqtisadi Dhaancha ee esa hy ke Ajnas apne Qadar Asal per he farokht hoti hyn to Qadar Zayd ka sawal kesa, aur jab Qadar Zayd nahien to Mazdooron ka Istehsaal kesa !
Lekin aage chal ke bgair kisi thoos wazahat ke Marx sahab likhte hyn:
“Lekin jab ye dekha jata hy ke iqtisaadi dunya main siwaye ajnas ki kharid o farokht ke kuch nahin hota aur ye do amal tamam iqtisadi dunya ka ahaata kiye hue hyn her iqtisadi amal ko tehleel kar ke dikha jata hy to ye zaahir hota hy ke wo sirf kharid o farokht se murakkab hy. Koi amal kharid o farokht ke gardish se baahar nahi jata to ye guman guzarta hy ke galti se dunya Taqsim Qadar hi ko to kahin nafa ya qadr zaayd nahin samajhti. Lekin her mutanaffis ka mushahida is ko ye zaroor bata deta hy ke samaj main qadr zayd ya nafa peda zaroor ho raha hy agar qadr zayd ya nafa is kharid o farokht ki gardish se peda na hota to bedar sarmayadar jamat samaj ki iqtisadi zindagi ki jidojahad se muddat se dast-bardar ho chuki hoti. Is liye ho na ho. Isi kharid o farokht ki gardish se qadr zayd peda hoti hy.” Page. 60
_________________________
Wednesday, May 5, 2010
1. Sarmaya - Qadar (Critics)
Sarmaya – Das Kapital
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.”
.
- 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!)
.
.
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!!
______________
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.”
.
- 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!)
.
.
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!!
______________
SARMAYA - DAS KAPITAL
SARMAYA (urdu Tarjuma)
DAS KAPITAL
By KARL MARX
1867
آن کلیمِ بی تجلّی آن مسیحا بی صلیب
نیست پیغمبر و لیکن در بغل داراد کتاب
اقبال
Aa`n Kaleem-e-betajjalli, aa`n Maseeh-e-besaleeb
Neest paighambar wa-lekan dar baghal darad Kitab
Eng Trans:
He (Marx) was Moses without Illumination, he was Messiah (Jesus) without a cross
He was not a prophet but had the book (Das Kapital) in the pit of his arm.
[words taken from friends blog http://da1lai.spaces.live.com/]
_____________________
_____________________
Das Kapital ka urdu tarjuma M.M. Johar Meerathi sahb ne kiya hy (publish 2000AD, publisher: Fiction House)
Per ye tarjuma asal kitab Das Kapital ka poora word by word tarjuma nahein bulke Tankhees hy. Khud Meerathi sahb likhte hyn: "Lekin Jab Main ne Kapital Tarjuma Karne Ka Khayal Se Parha to Mehsoos Hua ke Is Ka Lafzi Tarjuma Itna Mufeed Saabit Nahein Hoga Jitna Is Kitab ke Matalib Usool aur Istadlal ka Apni Ziban Main Bayan Kar Dena. Chunache Main ne In Sifhaat main Karl Marx Ki Bunyadi Iqtidsaadi Usoolon Ko Nihayat Sahl Tariqe per Bayan Karne Ki Koshish Ki Hy. Kapital Ke Shuru Ke 10 12 Bab Falsifiyana Andaz Mian Likhe Hue Hyn Aur In Ka Na Sirf Tariqa Istadlal hi Kuch Pecheedah hy Bulke Tirz-e-Tehreer main Bhi Heagal ka Naqali hy. In Sub Naqais ke Etraaf Khud Marx ne Kiya Hy. ... Kapital ke Shuru Ki Taqriban 200 Sifhaat Pecheedah aur Matalib Ek Martaba ke Parhne main Samjah Main Nahien Aate ... In Mushkilat Ko Saamne Rakhte Hue Main ne Yehi Munasib Samjha ke Lafzi Tarjuma Na Ho Bulke Sahl Andaz main Usool Bayan Kar Diye Jayen." 5-6
Is liye Sarmaya Das Kapital ka Tarjume ke saath Tankhees by hy, aur lafz ba lafz tarjume ke bagair Matalib o Mafhim ko pesh kiya gaya hy.
Kitab ka 1st part ye batata hy ke Mazdoor Ko Ujrat Uski Mazdoori Se Kamtar Di Jaarhi Hy, aur 2nd part ye batata hy ke Machinon Ke Ane Se Mazdoor Faarig Hogaye, Ghurbat Barh Gayi, Jo Reh Gaye Unse Din Raat Kam Liya Gya Aur Ujraten Kamtar Hoti Chali Gayeen.
_____________________
DAS KAPITAL
By KARL MARX
1867
آن کلیمِ بی تجلّی آن مسیحا بی صلیب
نیست پیغمبر و لیکن در بغل داراد کتاب
اقبال
Aa`n Kaleem-e-betajjalli, aa`n Maseeh-e-besaleeb
Neest paighambar wa-lekan dar baghal darad Kitab
Eng Trans:
He (Marx) was Moses without Illumination, he was Messiah (Jesus) without a cross
He was not a prophet but had the book (Das Kapital) in the pit of his arm.
[words taken from friends blog http://da1lai.spaces.live.com/]
_____________________
سرمایہ
۔۔ مارکس نے سرمایہ دارانہ معیشت کا مطالعہ 1843ء میں شروع کیا تھا۔ یہ سلسلہ 24برس تک جاری رہا۔ اس دوران میں مارکس نے فلسفہ، سیاسیات اور سرمایہ داری نظام پر نکتہ چینی کرتے ہوئے کئی اہم کتابیں لکھیں۔۔
لیکن اس کی زندگی بھر کی کاوش و تحقیق کا حاصل کتاب 'سرمایہ' ہے جس کی خاطر مارکس نے اپنی صحت، مسرت اور گھریلو زندگی ہر چیز قربان کردی۔
لیکن اس کی زندگی بھر کی کاوش و تحقیق کا حاصل کتاب 'سرمایہ' ہے جس کی خاطر مارکس نے اپنی صحت، مسرت اور گھریلو زندگی ہر چیز قربان کردی۔
[excerpt taken from book 'Marx aur Mashriq' by Sibte Hassan, page. 144-145]
_____________________
Das Kapital ka urdu tarjuma M.M. Johar Meerathi sahb ne kiya hy (publish 2000AD, publisher: Fiction House)
Per ye tarjuma asal kitab Das Kapital ka poora word by word tarjuma nahein bulke Tankhees hy. Khud Meerathi sahb likhte hyn: "Lekin Jab Main ne Kapital Tarjuma Karne Ka Khayal Se Parha to Mehsoos Hua ke Is Ka Lafzi Tarjuma Itna Mufeed Saabit Nahein Hoga Jitna Is Kitab ke Matalib Usool aur Istadlal ka Apni Ziban Main Bayan Kar Dena. Chunache Main ne In Sifhaat main Karl Marx Ki Bunyadi Iqtidsaadi Usoolon Ko Nihayat Sahl Tariqe per Bayan Karne Ki Koshish Ki Hy. Kapital Ke Shuru Ke 10 12 Bab Falsifiyana Andaz Mian Likhe Hue Hyn Aur In Ka Na Sirf Tariqa Istadlal hi Kuch Pecheedah hy Bulke Tirz-e-Tehreer main Bhi Heagal ka Naqali hy. In Sub Naqais ke Etraaf Khud Marx ne Kiya Hy. ... Kapital ke Shuru Ki Taqriban 200 Sifhaat Pecheedah aur Matalib Ek Martaba ke Parhne main Samjah Main Nahien Aate ... In Mushkilat Ko Saamne Rakhte Hue Main ne Yehi Munasib Samjha ke Lafzi Tarjuma Na Ho Bulke Sahl Andaz main Usool Bayan Kar Diye Jayen." 5-6
Is liye Sarmaya Das Kapital ka Tarjume ke saath Tankhees by hy, aur lafz ba lafz tarjume ke bagair Matalib o Mafhim ko pesh kiya gaya hy.
Kitab ka 1st part ye batata hy ke Mazdoor Ko Ujrat Uski Mazdoori Se Kamtar Di Jaarhi Hy, aur 2nd part ye batata hy ke Machinon Ke Ane Se Mazdoor Faarig Hogaye, Ghurbat Barh Gayi, Jo Reh Gaye Unse Din Raat Kam Liya Gya Aur Ujraten Kamtar Hoti Chali Gayeen.
_____________________
Tuesday, May 4, 2010
Sarmayadari Affyoon Hy!
SARMAYADRI AFYOON HY!
(CAPITALISM IS THE OPIATE OF THE PEOPLE)
Sarmayadari Affyoon Hy, Aur Iska Elaj Marxism main Nahein!
Jama Andozi Logon Ki Sirusht Me Dakhil yy, (Bhale i Chahe Wo Us Main Se Ek Rupya Bhi Kharch Na Karain!)
Ager Logon Ko Zamin aur Zarai Pedawar Ki Milkiyat Se Rok Bhi Liya Jaye tb bhi wo Apne Bare Bare Bangalows aur Mahal Banane Lag Jayenge aur ager is per bhi Had jari kr di jaye to apne Gharon ke Teh Khanon me Mal Jama krne lag jayenge!
Marxism logon k Zarai Pedawar ki Milkiyat ke khilaf hy per Zati Milkiyat k Nahin, ager Marxism k Nafiz Hojane Ke Bad Zarai Pedwari ki Milkiyat se log Sabkadosh ho b jayen to ab apna SARMAYA Zati Milkiyat me sarf krna shuru kr denge. (aur Kya Baeed hy k is 'Zati Milkiyat' k libas me ab dobara 'Sarmayadari' shuru hojaye !!!)
[aur agr Marxism me Zati Milkiyat per b Banned laga di to Na Sirf ye Qawanine Fitrat k Khilaf hoga per Dunya ki Majority Socialism se mutanafir hojayegi.](aur shayad Marxism ki ab tk Nakami ka sabab b yehi hy, kyon dunya ki majority log jo kam ya zyada apni MILKYAT rakhte hyn (zati ya gair zati) wo us se khushi khushi hath dhone wale nahin, aur jo Milkiyat Nahin rakhte (yane Proltaria) to shayad unko milkiyat ki ehtiaj i nahi... to phr Socialism/Marxism kamyab kese ho! Jin se umeed hy k Marxism k barpa krne me danda uthayen to akhr wo kis Thought kis Maqsad kis Lakhsh k sath danda uthayen, jin chezon per wo Qabiz hona chahte hyn unke Qabza k bad wo Khud us per Qabiz nahin hona chahte (jesa k Communist Manifesto ka Manshoor hy), aur jis chez ki unhe Ehtiaj nahin to phr us k liye wo apni Jan kyon ganwayen!)
Sarmayadari affyoon hy Per iska elaj Marxism me Nahien.
han! Marxism agr apne toote hathon se muashre ki islah krna chahta hy to hm iske kher khwah hyn. PER Ager Ek Kharabi ek side se Khatam ho aur Dusri Kharabi dusri side se Janam le to Phr esi Mehnat Bekar Hy! (kul mila kr hm wahin k wahin rahenge bus shiklen badal jayengi!)
(CAPITALISM IS THE OPIATE OF THE PEOPLE)
Sarmayadari Affyoon Hy, Aur Iska Elaj Marxism main Nahein!
Jama Andozi Logon Ki Sirusht Me Dakhil yy, (Bhale i Chahe Wo Us Main Se Ek Rupya Bhi Kharch Na Karain!)
Ager Logon Ko Zamin aur Zarai Pedawar Ki Milkiyat Se Rok Bhi Liya Jaye tb bhi wo Apne Bare Bare Bangalows aur Mahal Banane Lag Jayenge aur ager is per bhi Had jari kr di jaye to apne Gharon ke Teh Khanon me Mal Jama krne lag jayenge!
Marxism logon k Zarai Pedawar ki Milkiyat ke khilaf hy per Zati Milkiyat k Nahin, ager Marxism k Nafiz Hojane Ke Bad Zarai Pedwari ki Milkiyat se log Sabkadosh ho b jayen to ab apna SARMAYA Zati Milkiyat me sarf krna shuru kr denge. (aur Kya Baeed hy k is 'Zati Milkiyat' k libas me ab dobara 'Sarmayadari' shuru hojaye !!!)
[aur agr Marxism me Zati Milkiyat per b Banned laga di to Na Sirf ye Qawanine Fitrat k Khilaf hoga per Dunya ki Majority Socialism se mutanafir hojayegi.](aur shayad Marxism ki ab tk Nakami ka sabab b yehi hy, kyon dunya ki majority log jo kam ya zyada apni MILKYAT rakhte hyn (zati ya gair zati) wo us se khushi khushi hath dhone wale nahin, aur jo Milkiyat Nahin rakhte (yane Proltaria) to shayad unko milkiyat ki ehtiaj i nahi... to phr Socialism/Marxism kamyab kese ho! Jin se umeed hy k Marxism k barpa krne me danda uthayen to akhr wo kis Thought kis Maqsad kis Lakhsh k sath danda uthayen, jin chezon per wo Qabiz hona chahte hyn unke Qabza k bad wo Khud us per Qabiz nahin hona chahte (jesa k Communist Manifesto ka Manshoor hy), aur jis chez ki unhe Ehtiaj nahin to phr us k liye wo apni Jan kyon ganwayen!)
Sarmayadari affyoon hy Per iska elaj Marxism me Nahien.
han! Marxism agr apne toote hathon se muashre ki islah krna chahta hy to hm iske kher khwah hyn. PER Ager Ek Kharabi ek side se Khatam ho aur Dusri Kharabi dusri side se Janam le to Phr esi Mehnat Bekar Hy! (kul mila kr hm wahin k wahin rahenge bus shiklen badal jayengi!)
Saturday, May 1, 2010
Marx Aur Mashriq - Ch.4
Marx aur Mashriq
Part.1
Chapter.4
Karl Marx aur Dunyae Islam
Summary and Excerpts:
Summary:
Saltanate Usmania (Turkey)
Afghanistan
Iran
Aljazair
Wasti Asia (Turkistan)
Is Ch. me ye btaya gaya hy k Marx k dor me qarib qarib poora Asia Europe k zere tasallut tha, aur jo mamalik nahin the unko taskheer krne ki koshishen jari thin.
Ch me Engels aur Marx k mukhtalif mazamin jo ooper mentioned mamalik per hyn ka tazikrha hy.
Zyada tar behs Sayasi Waqe'at per mbni hyn.
Excerpts:
Part.1
Chapter.4
Karl Marx aur Dunyae Islam
Summary and Excerpts:
Summary:
Saltanate Usmania (Turkey)
Afghanistan
Iran
Aljazair
Wasti Asia (Turkistan)
Is Ch. me ye btaya gaya hy k Marx k dor me qarib qarib poora Asia Europe k zere tasallut tha, aur jo mamalik nahin the unko taskheer krne ki koshishen jari thin.
Ch me Engels aur Marx k mukhtalif mazamin jo ooper mentioned mamalik per hyn ka tazikrha hy.
Zyada tar behs Sayasi Waqe'at per mbni hyn.
Excerpts:
اقتباسات:
باب۔ ۴
ایران
برطانیہ، روس اور فرانس ۱۹ویں صدی کے اوائل ہی سے ایران میں قدم جمانے کی کوشش کر رہے تھے۔ 89
وسطی ایشیا
وسطی ایشیا یعنی ترکستان جس نے قرونِ اولیٰ میں شیخ بو علی سینا اور خوارزمی سے مفکر، امام بخاری اور امام ترمزی کے سے محدّث، نظامی گنجوی اور رودکی کے سے شاعر اور تیمور اور بابر کے سے حکمران پیدا کیے تھے تاتاریوں کے حملوں سے پھر کبھی جانبر نہ ہوسکا۔ 94
سرمایہ
۔۔ مارکس نے سرمایہ دارانہ معیشت کا مطالعہ 1843ء میں شروع کیا تھا۔ یہ سلسلہ 24برس تک جاری رہا۔ اس دوران میں مارکس نے فلسفہ، سیاسیات اور سرمایہ داری نظام پر نکتہ چینی کرتے ہوئے کئی اہم کتابیں لکھیں۔۔
لیکن اس کی زندگی بھر کی کاوش و تحقیق کا حاصل کتاب 'سرمایہ' ہے جس کی خاطر مارکس نے اپنی صحت، مسرت اور گھریلو زندگی ہر چیز قربان کردی۔ 144-145
باب۔ ۴
ایران
برطانیہ، روس اور فرانس ۱۹ویں صدی کے اوائل ہی سے ایران میں قدم جمانے کی کوشش کر رہے تھے۔ 89
وسطی ایشیا
وسطی ایشیا یعنی ترکستان جس نے قرونِ اولیٰ میں شیخ بو علی سینا اور خوارزمی سے مفکر، امام بخاری اور امام ترمزی کے سے محدّث، نظامی گنجوی اور رودکی کے سے شاعر اور تیمور اور بابر کے سے حکمران پیدا کیے تھے تاتاریوں کے حملوں سے پھر کبھی جانبر نہ ہوسکا۔ 94
سرمایہ
۔۔ مارکس نے سرمایہ دارانہ معیشت کا مطالعہ 1843ء میں شروع کیا تھا۔ یہ سلسلہ 24برس تک جاری رہا۔ اس دوران میں مارکس نے فلسفہ، سیاسیات اور سرمایہ داری نظام پر نکتہ چینی کرتے ہوئے کئی اہم کتابیں لکھیں۔۔
لیکن اس کی زندگی بھر کی کاوش و تحقیق کا حاصل کتاب 'سرمایہ' ہے جس کی خاطر مارکس نے اپنی صحت، مسرت اور گھریلو زندگی ہر چیز قربان کردی۔ 144-145
Marx Aur Mashriq - Ch.3
Marx aur Mashriq
Part.1
Chapter.3
Marx aur Mashraqi Tariqeh Pedawar
Summary and Excerpts:
Summary:
Zamin
Jamood
Syasi Dhancha (Feudalism n Capitalism)
Behri Tijarat
Is Ch me Hindustan (Barsagheer o Mazafat) per mentiond tags per behs hy.
Pehle Hindustan ki Zamin per k aya us ki kya halat thi, aya kul Badshah ki milkiyat hoti thi, ya hr ksi ki Zati, ya poore gaon ki mushtarka.
Phr Hindustan k Jamood per behs hy k aya Kya waja thi k Hindustan Gautam Budh k dor se lekar Angrezon ki amad se pehle tk ek hi daggar per chal rha tha; Per Marx ki is theory ko Sibte Hasan rad krte hyn, aur mukhtalif muhaqqaqin (Dr. Aijaz Ahmed) k quotations de kr sabit krte hyn k Hindustan apni jaga Taraqqi ki rahon per gamzan tha. (page. 64) (han ye alag bt ho skti hy k Taraqqi us raftar se nahin thi jis raftar se Europe kr rha tha.) Lekin Sibte Hassan is bt ko taslim krte hyn k Sarmayadari ko Farangi hi Hindustan laye the,(chek page. 68-70) -- jo k Taraqqi ki rahon me Next Step hy (Feudalisn k bad)-- aur is ke jawaz me ye dalil pesh krte hyn k Angrez Hindustan me qadam rakhne k qarib 200 sal bad 1842 me Sindh me qadam rakhte hyn , per Sindh us waqt tk Jagirdari ki daggar pr chl rha tha.
“Is Main Koi Shuba Nahin Ke Salatin-E-Dehli Ke Dor Main Sanat O Harfat Main Numayan Taraqqi Hui. Khud Badshahon Ne Shahi Khandan Ki Zarooraton Ke Liye Bare Bare Sanati Idare Qaim Kar Rakhe The Jn Ko ‘Karkhana’ Kehte The. Sultan Alaoddin Ke Karkhanon Main Satrah Hazar Kareegar Mulazim The. Un Ko Tankhwah Shahi Khazane Se Milti Thi. … Magar Ye Karkhane Bazar Main Maal Bech Kar Nafa Kamane Ke Khatir Nahin Banaye Gai The Bulke In Main Shahi Khandan Aur Lawahiqeen Ke Zaati Istemal Ki Cheezen Tayar Hoti Thin. Lehaza In Karkhanon Ki Kar Guzari Mian Wo Awamil Aur Muharrakat Hi Sirre Se Mafqood The Jo Doosre Sarmayadaron Se Muqable Main Sabqat Hasil Karne Aur Nafa Ki Shirah Barhane Ki Khatir Sarmayadar Tabqe Ko Majboor Karte Hyn. …”. 68
“Hindustan Main Jo Tijarati Aur Sanati Shehr Samandr Se Door The Wo Behri Tijart Ke Taqazon Ko Mehsoos Nahi Karsakte The Albatta Junoobi Hind Balkhasoos Gujrat, Sahil Malabar, Sindh Aur Khaleeje Bangal Ke Maroozi Halat Behri Tijart Ke Haq Mian Buhut Sazgar The Aur 14ven Sadi Main In Elaqon Pr Feudal Taqaton Ka Ghalba Na Hua Hota Aur Wahan Ke Tijarati Shehron Ke Khud-Mukhtari Barqarar Rahti To Ain Mumkin Hy K Jald Ya Bader Kam Az Kam Junoobi Hind Aur Sindh Main Tijarati Sarmayadari Sanati Sarmyadari Ki Shikl Ikhtayar Kar Leti.” 69
“Ye Mafrooza Bhi Qabil-E-Qabool Nahin Ke Agar Farangi Taqaton Ka Ghalba Na Hota To Der Sawer Yahan Sarmaya Dari Nizam Az Khud Qaim Hojata. Purtgali Ameer Ul Bahr Ne1510 Main Goa Per Qabza Kia Jo Sultan Bejapur Ka Jazira Tha. Bambai, 1668 Main East India Company Ke Hissy Main Aya. Madras Ko Angrezon Ne 1638 Main Abad Kia. Magar Sindh Ko 1842 Main Fatah Kia. Goya Sindh Farangiyon Ke Warid Hone Ke Do So Baras Tak Azad Aur Khud Mukhtar Raha. Magar Maghrabi Taqaton Ne 17ven Aur 18ven Sadi Main Sindh, Punjab, Sarhad Aur Balochistan Main Koi Mudakhilat Nahi Ki Thi. In Elaqon Main Ager Feudalism Ko Khatam Karne Ki Salahiyat Hoti To Is Ke Liye Do Sadiyan Nakafi Na Thin.” 70
>Phr mukhtalif hawalon se Syasi Dhancho per behs hoti hy k yahan ki Kharid Farokht, Tijarat, Sanat, Badshahi Nizam waghera k hawale se Asia aur Europe me faraq tha.
"Europe auq Hindustan ki Tijarati Shahron Ki Noiyat me Bara Faraq Tha. Europe ke Tijarati aur Sanati Shehr.. ya to Azad aur Khudmukhtar Republic the jn per Feudal Quwaten Asar Andaz Nahi Ho Sakti thin ya .. Feudal Taqaton se Baqaida Lar Kar Shehri Huqooq aur Tijarati Charterd Hasil Kiye the..
Magar Hindustan me Zamana Peeche ki taraf Dora. 13ven 14ven me Hindustan ke Tijarati Aur Sanati Shehr jo zyada tr Junoobi Hind ya Samandr k Kinare waqe' the Bari Had tk Khud Mukhtar the." 67
> iske bad Behri Tijarat ki taraf Nishan Dahi hy jo "Sarmayadari Nizam Ke Farogh Main Behri Tijarat Ne Bara Ehm Kirdar Ada Kiya Hy." 69
per Behr per Purtagaliyo ka qabza tha aur Hindustan k Mughul Empire ne kbhi is taraf tawajjuh markooz nahi ki. Hatta k Am Insan to Am Insan"Shahi Khandan Ke Afrad Bhi Purtgali Jahazon Hi Ke Zariye Haj Karne Per Majboor Hote The.." 69
.
Excerpts:
Part.1
Chapter.3
Marx aur Mashraqi Tariqeh Pedawar
Summary and Excerpts:
Summary:
Zamin
Jamood
Syasi Dhancha (Feudalism n Capitalism)
Behri Tijarat
Is Ch me Hindustan (Barsagheer o Mazafat) per mentiond tags per behs hy.
Pehle Hindustan ki Zamin per k aya us ki kya halat thi, aya kul Badshah ki milkiyat hoti thi, ya hr ksi ki Zati, ya poore gaon ki mushtarka.
Phr Hindustan k Jamood per behs hy k aya Kya waja thi k Hindustan Gautam Budh k dor se lekar Angrezon ki amad se pehle tk ek hi daggar per chal rha tha; Per Marx ki is theory ko Sibte Hasan rad krte hyn, aur mukhtalif muhaqqaqin (Dr. Aijaz Ahmed) k quotations de kr sabit krte hyn k Hindustan apni jaga Taraqqi ki rahon per gamzan tha. (page. 64) (han ye alag bt ho skti hy k Taraqqi us raftar se nahin thi jis raftar se Europe kr rha tha.) Lekin Sibte Hassan is bt ko taslim krte hyn k Sarmayadari ko Farangi hi Hindustan laye the,(chek page. 68-70) -- jo k Taraqqi ki rahon me Next Step hy (Feudalisn k bad)-- aur is ke jawaz me ye dalil pesh krte hyn k Angrez Hindustan me qadam rakhne k qarib 200 sal bad 1842 me Sindh me qadam rakhte hyn , per Sindh us waqt tk Jagirdari ki daggar pr chl rha tha.
“Is Main Koi Shuba Nahin Ke Salatin-E-Dehli Ke Dor Main Sanat O Harfat Main Numayan Taraqqi Hui. Khud Badshahon Ne Shahi Khandan Ki Zarooraton Ke Liye Bare Bare Sanati Idare Qaim Kar Rakhe The Jn Ko ‘Karkhana’ Kehte The. Sultan Alaoddin Ke Karkhanon Main Satrah Hazar Kareegar Mulazim The. Un Ko Tankhwah Shahi Khazane Se Milti Thi. … Magar Ye Karkhane Bazar Main Maal Bech Kar Nafa Kamane Ke Khatir Nahin Banaye Gai The Bulke In Main Shahi Khandan Aur Lawahiqeen Ke Zaati Istemal Ki Cheezen Tayar Hoti Thin. Lehaza In Karkhanon Ki Kar Guzari Mian Wo Awamil Aur Muharrakat Hi Sirre Se Mafqood The Jo Doosre Sarmayadaron Se Muqable Main Sabqat Hasil Karne Aur Nafa Ki Shirah Barhane Ki Khatir Sarmayadar Tabqe Ko Majboor Karte Hyn. …”. 68
“Hindustan Main Jo Tijarati Aur Sanati Shehr Samandr Se Door The Wo Behri Tijart Ke Taqazon Ko Mehsoos Nahi Karsakte The Albatta Junoobi Hind Balkhasoos Gujrat, Sahil Malabar, Sindh Aur Khaleeje Bangal Ke Maroozi Halat Behri Tijart Ke Haq Mian Buhut Sazgar The Aur 14ven Sadi Main In Elaqon Pr Feudal Taqaton Ka Ghalba Na Hua Hota Aur Wahan Ke Tijarati Shehron Ke Khud-Mukhtari Barqarar Rahti To Ain Mumkin Hy K Jald Ya Bader Kam Az Kam Junoobi Hind Aur Sindh Main Tijarati Sarmayadari Sanati Sarmyadari Ki Shikl Ikhtayar Kar Leti.” 69
“Ye Mafrooza Bhi Qabil-E-Qabool Nahin Ke Agar Farangi Taqaton Ka Ghalba Na Hota To Der Sawer Yahan Sarmaya Dari Nizam Az Khud Qaim Hojata. Purtgali Ameer Ul Bahr Ne1510 Main Goa Per Qabza Kia Jo Sultan Bejapur Ka Jazira Tha. Bambai, 1668 Main East India Company Ke Hissy Main Aya. Madras Ko Angrezon Ne 1638 Main Abad Kia. Magar Sindh Ko 1842 Main Fatah Kia. Goya Sindh Farangiyon Ke Warid Hone Ke Do So Baras Tak Azad Aur Khud Mukhtar Raha. Magar Maghrabi Taqaton Ne 17ven Aur 18ven Sadi Main Sindh, Punjab, Sarhad Aur Balochistan Main Koi Mudakhilat Nahi Ki Thi. In Elaqon Main Ager Feudalism Ko Khatam Karne Ki Salahiyat Hoti To Is Ke Liye Do Sadiyan Nakafi Na Thin.” 70
>Phr mukhtalif hawalon se Syasi Dhancho per behs hoti hy k yahan ki Kharid Farokht, Tijarat, Sanat, Badshahi Nizam waghera k hawale se Asia aur Europe me faraq tha.
"Europe auq Hindustan ki Tijarati Shahron Ki Noiyat me Bara Faraq Tha. Europe ke Tijarati aur Sanati Shehr.. ya to Azad aur Khudmukhtar Republic the jn per Feudal Quwaten Asar Andaz Nahi Ho Sakti thin ya .. Feudal Taqaton se Baqaida Lar Kar Shehri Huqooq aur Tijarati Charterd Hasil Kiye the..
Magar Hindustan me Zamana Peeche ki taraf Dora. 13ven 14ven me Hindustan ke Tijarati Aur Sanati Shehr jo zyada tr Junoobi Hind ya Samandr k Kinare waqe' the Bari Had tk Khud Mukhtar the." 67
> iske bad Behri Tijarat ki taraf Nishan Dahi hy jo "Sarmayadari Nizam Ke Farogh Main Behri Tijarat Ne Bara Ehm Kirdar Ada Kiya Hy." 69
per Behr per Purtagaliyo ka qabza tha aur Hindustan k Mughul Empire ne kbhi is taraf tawajjuh markooz nahi ki. Hatta k Am Insan to Am Insan"Shahi Khandan Ke Afrad Bhi Purtgali Jahazon Hi Ke Zariye Haj Karne Per Majboor Hote The.." 69
.
Excerpts:
باب ۳۔۔
۔۔ یہ اصول کہ زمین راجہ/ریاست کی ملکیت ہے ہندوستان میں مسلمانوں کی آمد سے ہزاروں برس پہلے رواج پا چکا تھا، مسلمانوں کی ایجاد بندہ نہیں۔ 53
۔۔ (مارکس) اس نے 7 جون 1853ء کے خبر نامے میں سر چارلس ووڈ کی تقریر کا یہ اقتباس نقل کیا تھا کہ 'ہندوستان میں ایسی نسل کے لوگ آباد ہیں جو تبدیلی کے معاملے میں بڑے سست ہیں اور مذہبی تعصّبات اور فرسودہ رسوم میں گرفتار ہیں۔ حقیقت میں یہی باتیں ترقی کی راہ میں سب سے بڑی رکاوٹ ہیں۔' ۔ 59
۔۔ سرمایہ داری نظام کے فروغ میں بحری تجارت نے بڑا اہم کردار ادا کیا ہے، بحرِاوقیانوس (اٹلانٹک اوشن)، بحرِہند (انڈین اوشن) اور بحرالکاہل (پئسفک اوشن) جیسے سمندروں کو آسانی سے عبور کرنے کے لیے آلاتِ جہازرانی میں اصلاح و ایجاد نہایت ضروری تھی چناچہ برطانیہ کے صنعت کاروں نے سب سے پہلے اسی جانب توجہ دی۔
ہندوستان میں تجارتی اور صنعتی شہر سمندر سے دور تھے وہ بحری تجارت کے تقاضوں کو محسوس نہیں کر سکتے تھے البتہ جنوبی ہند بالخصوص گجرات، ساحل ملابار، سندھ اور خلیج بنگال کے معروضی حالات بحری تجارت کے حق میں بہت سازگار تھے اور چودھویں صدی میں ان علاقوں پر فیوڈل طاقتوں کا غلبہ نہ ہوا ہوتا اور وہاں کے تجارتی شہروں کی خود مختاری برقرار رہتی تو عین ممکن ہےکہ جلد یا بدیر کم از کم جنوبی ہند اور سندھ میں تجارتی سرمایہ داری صنعتی سرمایہ داری کی شکل اختیار کر لیتی۔
بحری تجارت اور جہازرانی کی صنعت کے فروغ نہ پانے کی دوسری وجہ یہ تھی کہ ۱۶ویں صدی کی ابتدا ہی سے بحر عرب پر پُرتگالی جہازوں کا غلبہ ہوگیا۔ یہ جہاز توپوں تفنگوں سے مسلح ہوتے تھے جب کہ مغلوں نے بحری طاقت کی طرف کبھی توجہ نہ دی تھی۔ ۔۔ 69
۔۔ سترہویں صدی کے اواخر اور ۱۸ویں صدی کے آغاز میں دہلی کا فیوڈل مرکز کمزور ہوا تو سندھ، بنگال بہار، اودھ اور دکن کے صوابیداروں نے اپنی اپنی خودمختار ریاستیں قائم کرلیں۔ جنوب مغربی ہند میں مرہٹہ اور پنجاب اور سرحد میں سکھ بھی آزاد ریاست بنانے میں کامیاب ہوگئے۔ مرکز سے کٹ کر جو خود مختار ریاستیں بنیں وہ بھی مروجہ فیوڈل نظام کے دائرے ہی میں رہیں۔ یہ ساری شکست و ریخت ہندوستان میں فرنگیوں کا عمل دخل ہونے سے بہت پہلے شروع ہوگئی تھی ۔۔ 70
۔۔ یہ اصول کہ زمین راجہ/ریاست کی ملکیت ہے ہندوستان میں مسلمانوں کی آمد سے ہزاروں برس پہلے رواج پا چکا تھا، مسلمانوں کی ایجاد بندہ نہیں۔ 53
۔۔ (مارکس) اس نے 7 جون 1853ء کے خبر نامے میں سر چارلس ووڈ کی تقریر کا یہ اقتباس نقل کیا تھا کہ 'ہندوستان میں ایسی نسل کے لوگ آباد ہیں جو تبدیلی کے معاملے میں بڑے سست ہیں اور مذہبی تعصّبات اور فرسودہ رسوم میں گرفتار ہیں۔ حقیقت میں یہی باتیں ترقی کی راہ میں سب سے بڑی رکاوٹ ہیں۔' ۔ 59
۔۔ سرمایہ داری نظام کے فروغ میں بحری تجارت نے بڑا اہم کردار ادا کیا ہے، بحرِاوقیانوس (اٹلانٹک اوشن)، بحرِہند (انڈین اوشن) اور بحرالکاہل (پئسفک اوشن) جیسے سمندروں کو آسانی سے عبور کرنے کے لیے آلاتِ جہازرانی میں اصلاح و ایجاد نہایت ضروری تھی چناچہ برطانیہ کے صنعت کاروں نے سب سے پہلے اسی جانب توجہ دی۔
ہندوستان میں تجارتی اور صنعتی شہر سمندر سے دور تھے وہ بحری تجارت کے تقاضوں کو محسوس نہیں کر سکتے تھے البتہ جنوبی ہند بالخصوص گجرات، ساحل ملابار، سندھ اور خلیج بنگال کے معروضی حالات بحری تجارت کے حق میں بہت سازگار تھے اور چودھویں صدی میں ان علاقوں پر فیوڈل طاقتوں کا غلبہ نہ ہوا ہوتا اور وہاں کے تجارتی شہروں کی خود مختاری برقرار رہتی تو عین ممکن ہےکہ جلد یا بدیر کم از کم جنوبی ہند اور سندھ میں تجارتی سرمایہ داری صنعتی سرمایہ داری کی شکل اختیار کر لیتی۔
بحری تجارت اور جہازرانی کی صنعت کے فروغ نہ پانے کی دوسری وجہ یہ تھی کہ ۱۶ویں صدی کی ابتدا ہی سے بحر عرب پر پُرتگالی جہازوں کا غلبہ ہوگیا۔ یہ جہاز توپوں تفنگوں سے مسلح ہوتے تھے جب کہ مغلوں نے بحری طاقت کی طرف کبھی توجہ نہ دی تھی۔ ۔۔ 69
۔۔ سترہویں صدی کے اواخر اور ۱۸ویں صدی کے آغاز میں دہلی کا فیوڈل مرکز کمزور ہوا تو سندھ، بنگال بہار، اودھ اور دکن کے صوابیداروں نے اپنی اپنی خودمختار ریاستیں قائم کرلیں۔ جنوب مغربی ہند میں مرہٹہ اور پنجاب اور سرحد میں سکھ بھی آزاد ریاست بنانے میں کامیاب ہوگئے۔ مرکز سے کٹ کر جو خود مختار ریاستیں بنیں وہ بھی مروجہ فیوڈل نظام کے دائرے ہی میں رہیں۔ یہ ساری شکست و ریخت ہندوستان میں فرنگیوں کا عمل دخل ہونے سے بہت پہلے شروع ہوگئی تھی ۔۔ 70
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.
.
.
.
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.
.
.
.
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.
Subscribe to:
Posts (Atom)
