ईश्वर विमर्श 16

Narenderakar Mishra यह तो धर्म नहीं, निजी नैतिक अाचार संहिता है. दैवीय शक्ति की अवधारणा भय अौर अज्ञान की उत्पत्ति है जिसे हर युग के शासकवर्ग अपनी ऐतिहासिक जरूरतों के अनुसार धर्म में पिरोकर लोगों को परोसता है जिसके नशे में धुत्त शासित वर्ग शोषित होते रहें. हम सब को अपने अौर समाज के लिये मानवीय मूल्यों पर अाधारित विववेकसंगत अाचार संहिता निर्मित करना चाहिये. धर्म चूंकि मानव निर्मित फरेब है, इसीलिये देश-काल के अनुसार इसकी अवधारणायें बदलती रही हैं. अापने देखा होगा जो जितना ही ज़ालिम होता है, धर्म-कर्म में उतना ही लीन. धर्म का सांप्रदायिक इस्तेमाल गैर सांप्रदायिक लोगों को भी "हम" तथा "वे" में बांट देता है. धर्म निजा मामला हो सता है उसका सार्वजनिक इज़हार क्यों?

ईश्वर विमर्श 15

धर्म उम्मीद अौर अाशा की भ्रांति प्रदान करता है भय भी, शासकवर्ग (मौजूदा संदर्भ् में कॉरपोटी पूंजी, ओबामा, मोदी तो चाकर मात्र है) इस रहस्य से वाकिफ, इस भ्रांति को मजबूत करता है जिससे वास्तविक उम्मीद-अाशा पर पानी फेरता रहे.ऐतिहासिक रूप से शासकवर्ग धर्म का उपयोग प्रत्यक्ष-परोक्ष राजनैतिक हथियार के रूप में करता है.

International Proletariat 52

Accumulation, the characteristic feature of capitalism, itself is source of crises, what is needed is the readiness of the subjective factor that needs unceasing conscious efforts to radicalize the social consciousness. The ruling classes are quite conscious of it and trying all the methods of over playing the minor/artificial contradiction to impede this process.

International Proletariat 51

Andreas Loibl All the previous revolutions, as has already noted by Marx and Engels. have been the revolutions of the minority in the interest of new minority competing against the old minority leading to transition from one class society to another with the transformations in the forms of exploitation and domination. You are right in that that the present ruling classes cant calculate 7 years working period like the slave owners in the early 18th century, which prepare a high skilled worker. e.g. a software engineer with 20 years of "education", training the movement of his/her mind in a particular way, caging it in the paradigm of the epochal ideology -- "the idea of the age" -- "the ruling class ideas"; -- "the ruling ideas" that I call the epochal consciousness. The American ruling classes, till the first of of the 18th century when the colonizers of the north Americas registered their presence as power to reckon with on the world's economic map, did not depend on slave labor but on the indentured labor from their fatherland itself . With enslaved Africans, yet to acclimatize with the new environs, did not live longer and hence were costlier (less profitable). Once slaves started living longer, and news of inhuman treatment of indentured laborers back home impeded the supply of fresh indentured labor, the slave labor  became the major source of surplus creation in return of meager means subsistence to reproduce slave labor. To justify the slavery, the pioneers constructed the ideology of  RACE to create a superficial contradiction to blunt the edge of the major -- economic -- contradiction. The founders held the statue of liberty in one hand and the purse of the profit from slave trade in another reflecting the duality of capitalism, which is a bastard system in the sense that it never does what it professes and never says what it does. Totally agree with you that bourgeois freedom is of a worker is an illusion. Sorry for diverting from the main point of constant and variable capital discussion. In my opinion, that still holds true because machines cant themselves add value to the raw material, it is the only labor that by being consumed by the machines to act upon the raw material, adds value to the commodity and the value and the surplus value, thus can be genuinely measured only in terms of labor embodied in the commodity produced in the labor process.

Marxism 9

Chandra Prakash Jha Marxism, as we keep saying, is not astrology but a dynamic science to comprehend the changes in the historical perspective and an ideology to change it, to eventually the state of "human emancipation". The monopoly, finance capital and Stock exchange phenomena along with the concept of the fictitious capital (paper money had some kind of immateriality, e money has none) had just began to take shape when Marx, was writing Vol.3. Applying the laws of the development of capitalism, he just alluded to future developments. The basic analysis remains valid, though many developments in the strategies of capitalism could not be foreseen by Marx, which are witnessed in the globalization phase of the finance capital. The crisis of 1930s was the crisis of the surplus products and the present crisis is the crisis of surplus capital(fictitious) with its changed character from inter-national to "global" in the sense that it is no more Geo-centric either in terms of its source or investment. This capital is not interested in investment in productive economy but risk free profit maximizing sectors like real estate, insurance and in "political" sector to be able to accumulate by "dispossession" as David Harvey calls it etc. The objective factor of crisis of capitalism has presented itself but the subjective factor, the organized working "class-for-itself" is absent. The link between "class-in-itself" -- the class consciousness -- is vital. As Marx writes in the preface of "A Contribution to the Critique of Political Economy" that corresponding to the stage of development, the "idea of the age" the ruling class ideas perpetuated by ruling class ideological apparatuses. Our task is to radicalize the social consciousness to challenge the ideological hegemony. Marx had rightly envisioned that with the expansion with the capitalism the process of concentration and centralization of capital there would be expansion of work places that would work as a platform for the labor socialization that would pave the way for transformation of the class-in-itself to the class-for-itself. In globalization with the contract system of labor; informalization of the labor process and outsourcing has changed the scenario and weakening of the labor movements all over the world is its cause and effect simultaneously. Had the occupy movements or the anti-corruption spontaneous mass out pour in India had been organized ones, things would have been different. Highly and lowly paid workers have no time to think about history or the dynamics of the labor policies, and for the well paid educated class, the world population reduces down their immediate kinship. I am not being pessimist but just over viewing the objective conditions.Things have been further aggravated by ruling class tactic of overplaying the minor or superfluous contradictions like that of communalism in India or race in the US and Europe. There is the urgent need of a NEW Intentional. In such a situation, one has to concretely identify the issues and the potential revolutionary forces and work out strategies to organize the working people, the peasants and agricultural and industrial workers along with the youth, particularly the students. The main task before the radical intellectuals is radicalization of the social consciousness, as given the enormous strength of the state's coercive power, present state is that of mass movements. Old style underground movement without the pervasive overground support, is counter productive. This attempt of the fb group -- Understanding Capitalism -- that has undertaken to present the summary of Capital is in the same direction and during discussions that would follow would focus on its translation/application to the contemporary global finance capital.

Capital Vol.1 Part 3 Chapter 7

Capital Vol.1

Part 3

Chapter 7

The Labor-Process and the Process of Producing Surplus-Value

(Summary)

Ish Mishra

“The change of value that occurs in the case of money intended to be converted into capital, cannot take place in the money itself, since in its function of means of purchase and of payment, it does no more than realize the price of the commodity it buys or pays for; and, as hard cash, it is value petrified, never varying.  ……..”[i] (Ch 6) Therefore to add value to it something else is needed, the labor power or the capacity to labor, as a commodity, though a qualitatively different, not produced in the capitalist production process, available for sale in the market that is called objectification or commoditization of labor (chapter 6)[ii]. The interaction between the 2 commodities, inanimate (land, machines, raw material etc) and the animate (the labor power), bought by the capitalist, is called the labor process that adds value to the commodity to change the M-C-M circuit into M-C-(The labor process) -C’-M’. (M’>M and M’-M =surplus value). Chapter 7[iii] vividly explains the intricacies of the expending of the labor power that effectively is labor itself and uncovers the contradiction between necessary and surplus labor corresponding to the dual character of the commodity—the use value and the exchange value and appropriation of the surplus value (the product of the surplus labor) by the capitalist.

The prelude:

Beginning with the dual character of the commodity in terms of its use value and the exchange value or simply the value and its definition (Ch 1)[iv] in   the simple exchange of commodities (Ch 2)[v] the Part 1 of the volume concludes with the explanation of the emergence of money as the “universal measure of value …. that by necessity must be assumed by that measure of value, which is immanently innate in commodities, labor-time”[vi], on the one hand; and as the medium of the circulation of commodities”, C-M-C, on the other. (Chapter3)[vii]. With the beginning of “the modern history of capital”  dating back from “the creation in the 16^th century of a world embracing commerce and a world embracing market.”[viii], the circulation circuit is inverted, leading to the transformation in the character of the circulation and of the money that becomes an end from the means. Part 2 of the volume begins with the analysis of this new transformation of money into capital with the inversion of the circulation circuit from C-M-C into M-C-M. The end points in simple circulation of commodities are C-C, selling for buying whereas in the inverted circuit of the circulation, the end points are M-M, buying to sell. This inversion inaugurates a new paradigm of analysis in Political Economy. (CI, Ch4)[ix]. Chapter 5[x], Contradictions in the General Formula of the Capital explains the contradiction between use value and the exchange value and generation of the surplus value, i.e. the expansion of the value advanced in the form of money, the merchant’s capital that paved the way for the development of the industrial capital. The Adam Smiths – the bourgeois political economists – unable to explain the generation of surplus in the exchange of equivalents conceal under the mysterious jargon “the invisible hands of the market”. “The conversion of the money into capital has to be explained on the basis of the laws that regulate the exchange of commodities in such a way that the starting point is the exchange of equivalents”[xi]. Adam Smiths do not explain, probably in the ‘collective’ interest of the “Wealth of Nation”, the mystery of the profit making ‘universal individual’, “only an embryo capitalist must buy his commodities at their value, must sell them at their value, and yet at the end of the process must withdraw more value from the circulation than he threw into it at the starting.”[xii] This mystery is revealed in the concluding chapter of this part (Chapter 6)[xiii] by introducing another commodity that the “Money bag” buys “a special commodity in capacity for labor or labor power” – “aggregate of those mental and physical abilities existing in a human being, which he exercises whenever he produces a use value of any description.”[xiv] Thus one of the necessary conditions for conversion of money into capital is availability of ‘free labor’ to add value to the commodity, prior to and outside circulation. For this the owners of the labor power needed to be freed from the means of labor to make him “free laborer, free in the double sense, that as a free man he can dispose of his labor-power as his own commodity, and on the other hand, he has no other commodity for sale, is short of everything of realization of his labor-power”[xv]. The capitalist, the buyer of this peculiar commodity, sets it in motion to valorize the value of the C of the M-C-M circuit and change it to M-C-C’-M’. The transformation of the use value of C into another, qualitatively different use value, C’ with the valorized Value, M’ takes place by expending the labor power on C.

This process of valorization of the value, is called labor process, under which labor power and means of production mutually consume each other to create surplus value to be appropriated by expenditure of surplus labor over necessary labor realized in the form of wages, is the starting point of the Part 3 (The Production of Absolute Surplus Value)[xvi] of the volume and is the subject matter of Chapter 7[xvii] divided in 2 sections – The Labor Process Or The Production of Use value; & The Production of Surplus Value. The 1^st section defines and describes the labor and the labor process, the 2^nd section defines and demonstrates the value in terms of labor time and surplus value in terms of the product of surplus labor and its appropriation by the capitalist.

SECTION 1

THE LABOUR-PROCESS OR THE PRODUCTION OF USE-VALUES

 “The capitalist buys labor-power in order to use it; and labor-power in use is labor itself. The purchaser of labor-power consumes it by setting the seller of it to work. By working, the latter becomes actually, what before he only was potentially, labor-power in action, a laborer. In order that his labor may re-appear in a commodity, he must, before all things, expend it on something useful, on something capable of satisfying a want of some sort. Hence, what the capitalist sets the laborer to produce is a particular use-value, a specified article. The fact that the production of use-values, or goods, is carried on under the control of a capitalist and on his behalf, does not alter the general character of that production. We shall, therefore, in the first place, have to consider the labor-process independently of the particular form it assumes under given social conditions.”[xviii]

Beginning with the purchase of 2 commodities, the means of production -- the work place, the instruments of labor the raw materials etc – and the labor power from the market, Marx alludes to the history of the evolution labor process as the continuing common link between various historic epochs and defines with familiar examples, the constituents of the means of production. As pointed in the above quote, the labor process is expenditure of the labor power on the means of production to produce some use value on behalf and in the direction of the capitalist. It should be noted that this transformation took place not with the change in the methods of production but with the change in the relations of production – the private ownership of the means of production and the “free wage labor”. Change in the methods of production took place subsequently with transformation of mercantile capitalism into full-fledged industrial capitalism and is dealt with in a subsequent chapter[xix].

Humans began to distinguish themselves from the animal kingdom by the human-specific attribute, the ability to produce and reproduce their means of survival by labor. “Labor is, in the first place, a process in which both man and Nature participate, and in which man of his own accord starts, regulates, and controls the material re-actions between himself and Nature. He opposes himself to Nature as one of her own forces, setting in motion arms and legs, head and hands, the natural forces of his body, in order to appropriate Nature’s productions in a form adapted to his own wants.”[xx] Thus the limbs, particularly the hands became the first implement human labor. Hence any human action is no labor, only purposive human action that produces objects of satisfaction of some human wants. “An immeasurable interval of time separates the state of things in which a man brings his labor-power to market for sale as a commodity, from that state in which human labor was still in its first instinctive stage”[xxi]. Thus the labor process is the process of the application of the labor power on the subject of labor, one of the three elementary factors of the labor process, the other two being the action itself – the work and the instruments of labor. [xxii]  “All those things which labor merely separates from immediate connection with their environment, are subjects of labor spontaneously provided by Nature. Such are fish which we catch and take from their element, water, timber which we fell in the virgin forest and ores which we extract from their veins. If, on the other hand, the subject of labor has, so to say, been filtered through previous labor, we call it raw material; such is ore already extracted and ready for washing. All raw materials are the subject of labor, but not every subject of labor is raw material: it can only become so, after it has undergone some alteration by means of labor”.[xxiii] Thus the raw material that has gone through some alteration in form from that of its natural existence is one constituent of the means of the production.

Another elementary element of the labor process and the constituent of the means of production is the instrument of labor, “which the laborer interposes between himself and the subject of labor and which serves as the conductor of his activity.”[xxiv] With application of mind and creative assumption, human beings have been continuously developing the instruments of labor to make the labor more productive/effective. “No sooner does labor undergo the least development, than it requires specially prepared instruments. Thus in the oldest caves we find stone implements and weapons. In the earliest period of human history domesticated animals, i.e., animals which have been bred for the purpose, and have undergone modifications by means of labor, play the chief part as instruments of labor along with specially prepared stones, wood, bones, and shells. It is not the articles made, but how they are made, and by what instruments, that enables us to distinguish different economic epochs.”[xxv]  The application of the labor power on the subject of labor with the help of the instrument alters the subject of labor.  “The process disappears in the product; the latter is a use-value, Nature’s material adapted by a change of form to the wants of man. Labor has incorporated itself with its subject: the former is materialized, the latter transformed.”[xxvi] The instrument of labor and the subject of labor together constitute the means of production.[xxvii] “…whether a use value is to be regarded as raw material, as instrument of labor or as product, this is determined entirely by its function in the labor process, by the position it acquired: as this varies so does its character”[xxviii]

To sum up, the labor process is the application of labor power on the means of production – the subject and the instruments of labor – to add value to it. “…; it is the necessary condition for effecting exchange of matter between man and Nature; it is the everlasting Nature-imposed condition of human existence; and therefore is independent of every social phase of that existence, or rather, is common to every such phase.  ……….. no more does this simple process tell you of itself what are the social conditions under which it is taking place, whether under the slave-owner’s brutal lash, or the anxious eye of the capitalist, whether Cincinnatus carries it on in tilling his modest farm or a savage in killing wild animals with stones.”[xxix] 

Under capitalism, the capitalist buys objective factor -- the means of production -- and the subjective factor – the labor power for his selected trade from the market. Labor process in capitalist production acquires two   particularly peculiar attributes. Firstly the labor power (for a agreed time) bought by the capitalist does no more belong to the laborer but to its buyer in the same way as horses or oxen. Secondly the product belongs to the capitalist and not to the producer except for the value she/he has sold the labor to be received at the end of the process. “Labor process is a process between the things that the capitalist has purchased, the things that have become his property. The product of this process therefore belongs to him.”[xxx]

Section 2

THE PRODUCTION OF SURPLUS-VALUE

The 1^st Section of the chapter concludes with the control over the labor process and right over its product of the capitalist in the capitalist production, i.e. commodity production system. The 2^nd section deals with the valorization of the capital, i.e. production of the surplus value and its appropriation by the capitalist.  The capitalist “wants to produce a use-value that has a value in exchange, that is to say, an article destined to be sold, a commodity; and secondly, he desires to produce a commodity whose value shall be greater than the sum of the values of the commodities used in its production, that is, of the means of production and the labor-power,... His aim is not to produce only a use value but a commodity also; not only use value but value; not only value but at the same time surplus value.”[xxxi]. And the “value of a commodity is determined by the quantity of the labor expended and materialized in it, by the working time necessary, under given social conditions, for its production.”[xxxii] The skilled labor time is calculated in terms of the multiples of simple labor. “In every process of creating value, the reduction of skilled labor to average social labor, e.g., one day of skilled to six days of unskilled labor, is unavoidable”[xxxiii]

Marx takes up familiar examples to define concepts and to demonstrate the laws governing them. In order to define the value in terms of labor time and creation of surplus value with surplus (unpaid) labor time, he cites the example of manufacture of yarn from the cotton. The capitalist buys the cotton the spindle and the labor power of spinner at their equivalent values. The values of the first two, the raw material and the instrument of labor – the means of production --  is determined by the labor embodied in the them in the previous labor processes and that of labor power by its productivity. The value of the yarn is determined by the expenditure of means of production, the constant capital, as shall be described as the constant capital in the next chapter added with the labor time expended in the labor process, the variable capital that alters the character of the constant capital by adding value to it. “The labor required for the production of the cotton, the raw material of the yarn, is part of the labor necessary to produce the yarn, and is therefore contained in the yarn. The same applies to the labor embodied in the spindle, without whose wear and tear the cotton could not be spun.”[xxxiv]

Marx distinguishes the labor producing the use value and the value. “The process of production, considered on the one hand as the unity of the labor-process and the process of creating value, is production of commodities; considered on the other hand as the unity of the labor-process and the process of producing surplus-value, it is the capitalist process of production, or capitalist production of commodities.”[xxxv]

The bourgeois political economists explain it in terms of exchange of equivalent but the capitalist draws more money from the circulation than he had thrown in, remains a mystery. Marx solves this mystery by introducing the concept of surplus value, as mentioned above, created surplus labor over the necessary labor needed for the survival of the laborer to be able to reproduce himself that he received in terms of wages. Thus the surplus value is created not in the process of circulation but prior to circulation, in the labor process and is realized in process of circulation in the form of the profit.

---

[i] P 164

[ii] Pp  165-72

[iii] PP 173-192

[iv] Pp 43-75

[v] Pp 76-87

[vi] P.88-96

[vii] Pp 97-144

[viii] P 146

[ix] Pp 145-153)

[x] Pp 154-163

[xi] P 163

[xii] Op cit

[xiii] Pp 164-172

[xiv] P.164

[xv]  P.166

[xvi] Pp.173-295

[xvii]Pp. 173-192

[xviii] P.173

[xix] P.180

[xx] P. 173

[xxi] Pp. 173-74

[xxii] P.174

[xxiii] P.174

[xxiv] P. 174

[xxv] P. 175

[xxvi] P. 176

[xxvii] P. 176

[xxviii] P.178

[xxix] P. 179

[xxx] P.180

[xxxi] P. 181

[xxxii] P.181

[xxxiii][xxxiii] P.192

[xxxiv] P.190

[xxxv] P.191 

भूखा है मगर नहीं है कामचोर

ख़ुदी की गफलत के शिकार एक शायर के हैं ये विचार

तख़ल्लुस है उनका ग़ाफ़िल

जानते नहीं मगर निज़ाम-ए-ज़र का आचार 

कहते हैं 

आसाँ है सोच रोटी की मगर मुश्किल है उसे बनाना

बताना पड़ेगा इनको वह बात

जानता है जिसे मुद्दत से सारा जमाना

खेलता-खाता जो रोटियों में और करता रोटी का धंधा

किया नहीं आँटे से उसने कभी भी हाथ गंदा

आता है जिसे बनाना और बनाता है जो रोटी

बिना नाश्ते के स्कूल जाती है उसकी बेटी

ईंट-गाढ़े की होती नहीं उन्हें तनिक पहचान

महलों-दुमहलों में रहते हैं जो धनपशु महान

बनाते हैं दिन-ओ-रात जो औरों की अट्टालिकायें

खुले आसमां के नीचे सोती हैं उनकी ललनायें

भूखा है मगर नहीं है कामचोर 

श्रम के साधनों पर क़ाबिज हैं हरामखोर

झेलेगा अब और नहीं पीड़ा इस त्रासद अवस्था की

समझेगा जब साज़िश सरमाये की व्यवस्था की

दुनियां के भूखे-नंगे मिल जायेंगे जब साथ

तोड़ देंगे ज़ालिमों के सारे खूनी हाथ

 भूखे न सोयेंगे तब रोटी बनाने वाले

बेघर न रहेंगे शहर बसाने वाले 

करना पड़ेगा धनपशुओं को भी काम

बिन मेहनत होगी रोटी हराम 

(ईमिः27.12.2014)

यह मान है नतीजा अधूरे ज्ञान का

यह मान है नतीजा अधूरे ज्ञान का
निराधार वायवी अभिमान का
अारर होता है यह जामुन की डाल की तरह
अौर नाज़ुक मोम से मजहबी ज़ज़्बात की तरह
अांच से ही जल जाता है होता  इतना ज्वलनशील
परिहास पर गुर्राता है होता इतना सहनशील
कितना रोमांचकारी है रास्ते से भटकना रास्तों का
सुखद संयोग हो सकता है भटकाव नये वास्तों का
हो ग़र ग़म-ए- जहां से वास्ता
मिल ही जाता है ज़िंदगी को नया रास्ता
टूट जाता है लीक पर चलने की ऊब से नाता
साझे सरोकारों का हमसफर जो मिल जाता    
(ईमि/24.12.2014)

कविता के जंमदिन की कविता में बधाई

कविता के जंमदिन की कविता में बधाई कैसे न दूं

अमूर्त ज़ज़्बातों को मगर शब्दों में कैसे कसूं

दुवा करता हूं अाज के होने का नई उड़ान का दिन

सुंदर सपनों के नये विहान का दिन

लिखो तुम मुक्तिगान की कविता

खत्म हो जाये दुख-दर्द की अंधेरी सविता

 भरो ऐसी उड़ान कि खुद-ब-खुद रास्ता दे दे अासमान

 अोझल न हो अांखों मगर धरती का अनमोल जहान. जंमदिन मुबारक.

(ईमिः24.12.2014)

शोर प्रतिध्वनियों का

कम ही सुनायी देती है कोई अावाज़ अब

सुनायी देता है शोर प्रतिध्वनियों का

निलती जो बात किसी सुमुख से

होता है भाव रट्टू तोते का

बंदानवाज ने कहा विकास

कास-कास की प्रतिध्वनियों से गूंज गया अाकाश

कहा वाशिंगटन में किसी ने अार्थिक सुधार

सुनायी पडा दिल्ली में धार-धार-धार

जानते नहीं क्या है धारा तीन सौ सत्तर

खात्मा मगर है इसका राष्ट्रवाद का उत्तर.

(ईमिः24.12.2014)

कितने फसाने हैं इक मासूम बात में

तुम क्या जानो कितने फसाने हैं तुम्हारी इक मासूम बात में

क्या कुछ मिल जाता है एक ही मुलाक़ात में

नित नया अन्वेषण खुद का करते हैं अाप

साहस से करें ग़र खुद से निरंतर संवाद.

हा हा 1 अौर फसाना

(ईमिः24.12.2014)

ज़ुल्मत के इस दौर में

ज़ुल्मत के इस दौर में 

प्रतिध्वनियों के कानफाड़ू शोर में

किसी प्राचीन गुफा की दीवारों टकराकर गूंजती

तुम्हारे पुकार की प्रतिध्वनि पहचान में नहीं अातीं

(ईमिः24.12.2014)

International Proletariat 50

capitalism has learnt from Hindu caste system in which everyone can find to look down at some one in creating various echelons of the wage earners. Class -in-itself and -for -itself syndrome has been so well explained in Poverty of Philosophy, Manifesto and EPM. The link between "in" and "for" - the class consciousness -- is difficult task that the Marxists have been trying to make easy by raising the social consciousness. The biggest hurdle is the "highly educated"" (skilled), better paid section of the working population that harbors the illusion of being part of the ruling class, the lumpen bourgeois, extending Gunter Andre Frank's concept. The percentage of "educated" duffers world over is higher than their uneducated counterpart.

Ruling classes in all the historical epochs after the longest epoch of the classless primitive communism, the ruling classes overplay the artificial/superfluous contradictions to blunt the edge of the major-economic-contradiction. In my college there is teachers association and karmchari(employees) association as if teachers are not employees?. The ideological false consciousness has to be overcome. Leaving the debate here and going to complete the summary of VII that has already got a longish prelude.

Those superfluous differences deliberately created by the ruing classes and perpetuated by their ideological apparatuses to impede the process of universalizing of the notion of working class has to be overcome by unceasing political education.

In my intense solitude today

In my intense solitude today
thought to be romantic for a change
and just thought of you
thought of your vagabond ideas and restless soul
also thought of need to give a perspective to vagabondism
and the need to make restlessness  creative
of course how can I not think of the intensely intimate kiss
in the solitude just thought of you
सोचा था  कि आज की  तन्हाई में देखूंगा नया खाब
करूंगा नहीं गम-ए-जहाँ का आज हिसाब
चढूँगा  ख्यालों की सीढियां बेहिसाब
मगर आने लगी मुझे सिर्फ तुम्हारी याद
अजीज़ लगे थे तुम्हारे आवारा ज़ज्बात
और बेचैन कर दी तुम्हारे मन की बेचैनी की बात
सोच रहा था उस अन्तरंग चुम्बन का सवाल
मच गया मन में सवालों का बवाल
(इमि/२३.१२.२०१४)

क्षणिकाएं ३९(६०१-६१०)

601

कुछ खास खयाल हैं लगता है इसके मन में

है  यह लड़की  जरूर किसी उधेड़-बुन मे

अांखें ढूंढ़ रहीं अासमां से परे नया अनंत

सपनों का जहां न अादि हो न अंत

लगती है हिरावल दस्ते की हरकारा

तज़वीज में है करने को रंग परचम का गहरा. 

(ईमिः19.11.2014)

602

काशी हिंदू विश्वविद्यालय के aआंदोलनकारी छात्रों के नामः

उठी है बगावत की एक चिंंगारी गंगा के कोलाहली किनारे

गूंज रहे अाकाश में काशी विश्वविद्यालय के छात्रों के नारे

टूट पड़ी है पुलिस इन पर लाठी-गोली के साथ

घुस-घुस कर छात्रावासों में मचा रहे उत्पात

सुनता नहीं ज़ालिम इतिहास की हिदायतें

दुहराता जा रहा है जोर-ज़ुल्म की घिसी-पिटी अायतें

जानता नही है वो जवानी का जोर

झुकता है जमाना उधर चाहे वो जिस ओर

 कहा है एक शायर ने बहुत वाज़िब बात

बढ़ता है ज़ुल्म तो हो जाता बरबाद

नहीं होता खुद-ब-खुद कोई इंक़िलाबी काम

जवां उमंगे ही देतीं उन्हें अंज़ाम

बनेगी ही यह छोटी सी चिंगारी अाग एक दिन दावानल

बुझा जिसे न पायेंगे तोप-टैंकों के दमकल

 बनारस से उटी चिंगारी पहुंचेगी दिल्ली जरूर

तोड देगी तख्त-ओ-ताज़ का सारा गुरूर

(ईमिः21.11.2014)

६०३

तुम्हारी चुप रहने की अदब ने बे-अदब बना दिया उनको

अदावत तो है बहुत दूर की बात

तुम्हारी हुक्म-ना-फरमानी भी पसंद नहीं 

तुम्हारा मौन ही तुम्हारा सद्गुण है

उससे भी  बड़ा सद्गुण है वफादारी बे-सवाल

बोलने में तोता सी अदब है सोने में सुहागा

चलनें में सलीका-ए-भेंड़ सद्गुणों में चार-चांद लगाता

भोग्या ही नहीं पूज्या भी थी तुम पूर्वजों की सदियों तक

महान सम्राटों की वफादार प्रजा की तरह

थी क्योंकि तुम सर्व-सद्गुण-संपन्न

रामजी के बीर भालू-बानरों की तरह

भूल गीता के चिंतन-मुक्त महान कर्मोपदेश

विवेक के वर्जित क्षेत्र में प्रवेश की धृष्टता

तोड़कर गौरवशाली नारी-मर्यादा की सीमायें 

सावित्री-सीता की महान सांस्कृतिक परंपरायें

तलाश-ए-दीनिश की तुम्हारी नापाक कोशिस

बा-अदब मौन से बे-अदब मुखरता

सद्गुणों के पिजरे को तोडने की मूर्खता

अाज़ादी-ओ-हक़ की ऊलजलूल बातें

प्यार मुहब्बत की पापी खुराफातें

बता दूं तुम्हारे दुर्गुणों की पूरी कहानी

याद अा जायेगी मनु महराज को उनकी नानी

न रास  आने के लिय़े इतनी ही अदावत क्या कम थी

विमर्श में जो तुमने बराबरी की बेहूदी छौंक लगा दी

बातें विमर्श तक रहतीं तब भी गनीमत थी 

तुमने तो काफिराना जंग-ए-अाज़ादी छेड़ दी

है बात अब इतना अागे बढ़ गयी 

कि पतनशील पत्नियों की हद तक चली गयी

संक्रामक हो गया है नारी प्रज्ञा-ओ-दावेदारी का लफ़डा

बेलगाम हो गया है पतनशील पत्नीत्व का अश्वमेध घोड़ा

कर रहे हैं वे बर्दाश्त बेबस रखके पत्थर दिल पे 

देख कर भी मुल्क जाते हुये रसातल में. 

(पतनशील पत्नियों की अनमानतः सरगना(नामकरण उन्हीं का मौलिक) नीलिमा चौहान के एक सुंदर शेर पर टिप्पणी करते हुये लिखा गया सो उन्हीं को समर्पित)

(ईमिः 25.11.2014)

६०४

ठहराव मनुष्य के मन का भ्रम है

प्रवाह प्रकृति का साश्वत नियम

दुबारा पार करना वही नदी एक छलावा है

बदल चुका होता है उसका सारा नीर

स्थिरता की बात एक चाल है हुक़्मरानों की

गतिमान विधान इतिहास का

भरता है समाज मन में अज्ञात नव्य का एक अमूर्त भय

निरंतर आत्मान्वेषण है किरदार हिम्मत का

गरीब की आस्था से चलती दुकान भगवान की

भरता है झोली वह मगर थैलीशाह का

कहते हैं सब उसे सहारा बेसहारा का

बनता वो मगर सारथी किसी राजकुमार का

मालुम जिसे हकीकत भगवान के छलावे की

लगता नहीं है उनको भूत-ओ-भगवान का डर

धर्म है बैशाखी मन से अपाहिज़ की

नास्तिक के मजबूत पैर रचते नित नई डगर

होती विचारों की दृढ़ता जब

तब बेरोजगार हो जाती हैं धर्म की बैशाखियां

बहते रहो झरने की तरह सोचे बिन थमने की बात

करते रहो आत्मान्वेषणों से नित नयी मुलाकात

(ईमिः27.11.2014)

६०५

है इंसान रहकर दुनियां में ही तलाश-ए-खुदी करता

जंगल के एकाकीपन में इंसान महज एक मासूम जंतु था

थीं उसके अंदर महज अात्म-प्रेम की भावनायें

अंतरनिहित किंतु सुप्त थी बाकी इंसानी संभावनायें

निकलकर प्रकृति की गोद से बनाया जब समाजं

शुरू किया समझना तभी इंसानी प्रवृत्तियों का राज

होते जो इंसान भीरु अपनाते पलायनवाद

परजीवीपन को बताते दैविक अाध्यात्मवाद

ताकती हो जब चमत्कार मुल्क की अाबादी

ओढ़ लबादा धर्म का बन जाते साधू-संयासी

करते अनहोनी के तिलिस्म की तिजारतॉ

अाध्यात्मिक ढोंग की करते ये सियासत

रहेगा जब तक धर्म-भीरु बडा तपका इंसानों का

फलता-फूलता रहेगा धंधा पाखंडी शैतानों का.

(ईमिः28.11.2014)

६०६

रिश्तों की सुगंध बदबू बन जाती है

 घुलता है जब भी उनमें अविश्वास का जहर

अौर नीयत पर पहरेदारी की बदनीयती

इसी लिये लिखा था वह विदा गीत

दुबारा पडा पांव जब उसी राह

लगा पुरानी यादें यूं ही नहीं छूटतीं

 अतीत का अपना वज़ूद होता है

 कोई गर्द नहीं झाड़ दी जाय जिसे  एक उड़ती कविता से

पर अतीत का नशा कुछ पल का होता है

जब  छिप नहीं पाते अावारा ज़ज्बात

रोकता नहीं कभी-कभी होने से इन्हें मुखर

यही तो हैं चंद  चश्मदीद गवाह

मेरी आदमियत के

 रहे हैं मेरे प्रामाणिक हमराही

चलते हुये साथ मां के दूध से अब तक

(ईमिः12.12.1014)

६०७

परिन्दों की परवाज़ का चाँद को क्या पता?

चुनते सुबह सुबह दाना शाम तक लापता

खुद भयभीत है इंसानों के नापाक इरादों से

कब्ज़ा न लें उसको हवा-पानी के इंतज़ाम से

देखता है वह आज़ाद परिंदों की उड़ान

सहमता है समझ इन्हें अंतरिक्ष यान

(ईमिः13.12.2014)

६०८

कितना आसान है बने रहना आस्तिक 

नहीं जरूरत किसी विवेकसम्मत उपक्रम की 

पीटते हुए लीक

 कहावत वाले फ़कीर की तरह 

चलते जाना है भेंडचाल

 पूर्वजों के बनाए पुरातन रास्तों पर

संस्कारों में बंधा परंपरा के नाम पर

 ढोताहै पूर्वजों की लाशों का बोझ

डरता है भगवान से

और जीता उसी के भरोसे

रटते हुए तोते की तरह 

हे प्रभो आनंददाता ज्ञान हमको दीजिये

डरते डरते भगवान से 

डरपोक बन जाता है 

डरने लगता है भूत से हीनहीं

अपने आपसे भी

और हर अज्ञात बात से

नास्तिकता है लम्बे आत्म-संघर्ष का नतीज़ा

 करने को बगावत दकियानूसी संस्कारों से

डरता नहीं भूत से न ही भगवान से 

 वहम हैं जो धर्मभीरू इंसान के

करता है सवाल हर बात पर

और हर बात का मागता जवाब

मानता सत्य उसी को हो जिसका प्रत्यक्ष प्रमाण 

बाकी है पाखण्ड और मिथ्या-प्रलाप

देते हो जब उसे विधर्मी की गाली

 मानता है वह इसे उपलब्धि

उपजता  है भय से धर्म 

सही कहा था आइन्स्टाइन ने 

मार्क्स  ने बताया इसे

आत्मा आत्मा-विहीन हालात का

हृदयविहीन दुनिया का ह्रदय 

आह है दर्म दमित प्राणी का

और जनता का अफीम

 अंतिम शरण है 

दैहिक-दैविक-भौतिक पीड़ा का

ख़त्म नहीं होती इससे पीड़ा 

कुंद होता है महज़ कष्ट का एह्सास

सुख नहीं देता है यह सुख की  भ्रान्ति

ख़त्म होगी जब पीड़ा की दुनिया 

और बहेगा सागर सचमुच  के सुख का

ख़त्म हो जायेगी भ्रम की जरूरत 

और  धर्म की भी.

(इमि/१३.१२.२०१४)

६०९

जब से देखा खुदा को ड्योढ़ी पर सेठ-सामंतों की

फेरने से पहले मुंह उसके मैंने ही मुंह फेर लिया 

डूब रही थी भव सागर में जहां गरीब की कश्ती 

नाखुदाओं की साज़िश में शामिल था खुदा भी

करते हैं इंसान जब इंसान को इंसान से जुदा 

हर हर करते महादेव की कहते महान है ख़ुदा

करते तालिबानी भक्त बच्चों का कत्ल-ए-अाम

लूटते हैं मुल्क की अश्मत बोलते जयश्रीराम

अलग-अलग खुदाओं के अलग-अलग मज़हब

तोड़ने में सामासिक संस्कृति इनकी एकता गज़ब

अापसी अावाजाही है गज़ब का सियासी  खेल 

बांटने में समाज खुदाओं में दिखता अज़ब का मेल

(ईमिः19.12.2014)

६१०

खुर्शीद को याद करते हुयेः

मुझे भी याद रहेगी सदा सदा वो शाम

बहुत दिनों बाद मिले थे हम दोनों

गिला शिकवा की जगह मुलाक़ात के ख़लूस ने ले ली

करते थे हम फोन पर लगातार बात

नहीं खोलता था मगर वह अपनी तक़लीफ़ों का राज़

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(ईमिः20.12.20014)