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nitant barbar samaj mein stri par purush vaisa hi adhikar rakhta hai, jaisa wo apni anya sthavar sampatti par rakhne ko svtantr hai.

nitant barbar samaj mein stri par purush vaisa hi adhikar rakhta hai, jaisa wo apni anya sthavar sampatti par rakhne ko svtantr hai.

bharatiy pativratya ki naitikta ko chunauti dekar radha ne eknishth priti ka chandni se bhara hua pura saundarya udghatit kiya.

bharatiy pativratya ki naitikta ko chunauti dekar radha ne eknishth priti ka chandni se bhara hua pura saundarya udghatit kiya.

jab tak strivadi vicharon ko keval kuch shikshit log hi samjhenge, tab tak koi jan adharit strivadi andolan nahin hoga.

jab tak strivadi vicharon ko keval kuch shikshit log hi samjhenge, tab tak koi jan adharit strivadi andolan nahin hoga.

ghumakkaD dharm brahman dharm jaisa sankuchit dharm nahin hai jismen striyon ke liye sthaan nahin ho. striyan ismen utna hi adhikar rakhti hain jitna purush.

ghumakkaD dharm brahman dharm jaisa sankuchit dharm nahin hai jismen striyon ke liye sthaan nahin ho. striyan ismen utna hi adhikar rakhti hain jitna purush.

ek saphal vivah mein aisa kabhi nahin hota ki sabhi adhikar sirf ek taraf hain, aur sari agyakarita dusri taraph, agar kahin aisa hai to wo ek asaphal vivah hai, aur usse donon ko hi mukti milani chahiye.

ek saphal vivah mein aisa kabhi nahin hota ki sabhi adhikar sirf ek taraf hain, aur sari agyakarita dusri taraph, agar kahin aisa hai to wo ek asaphal vivah hai, aur usse donon ko hi mukti milani chahiye.

patit kahi jane vali striyon ke prati samaj ki ghrina hathi ke daant ke saman bahya pradarshan ke liye hain aur uska upyog svayan uski mithya pratishtha ki raksha tak simit hai.

patit kahi jane vali striyon ke prati samaj ki ghrina hathi ke daant ke saman bahya pradarshan ke liye hain aur uska upyog svayan uski mithya pratishtha ki raksha tak simit hai.

aam striyon mein pai jane vali vishisht prvrittiyan aur charitrik duruhtayen un halat ka parinam hoti hain, jinmen unka palan poshan hota hai; ye prakritik qatii nahin hotin.

aam striyon mein pai jane vali vishisht prvrittiyan aur charitrik duruhtayen un halat ka parinam hoti hain, jinmen unka palan poshan hota hai; ye prakritik qatii nahin hotin.

striyon ko purushon ke saath khuli pratiyogita na karne dena anyaypurn aur ek tarah ka samajik apradh hai?

striyon ko purushon ke saath khuli pratiyogita na karne dena anyaypurn aur ek tarah ka samajik apradh hai?

vartaman samaj jis stri ko nirvasan danD dena chahta hai, uske phute kapal ko aise lohe se daag deta hai jiska chihn janm janmantar ke ansuon se bhi nahin dhul pata.

vartaman samaj jis stri ko nirvasan danD dena chahta hai, uske phute kapal ko aise lohe se daag deta hai jiska chihn janm janmantar ke ansuon se bhi nahin dhul pata.

vivash arthik paradhinata agyat roop mein vyakti ke manasik tatha anya vikas par aisa prabhav Dalti rahti hai, jo sookshm hone par bhi vyapak tatha parinamatः atmavishvas ke liye vish ke saman hai.

vivash arthik paradhinata agyat roop mein vyakti ke manasik tatha anya vikas par aisa prabhav Dalti rahti hai, jo sookshm hone par bhi vyapak tatha parinamatः atmavishvas ke liye vish ke saman hai.

thanDe jal ke paatr ke paas rakha hua ushn jal ka paatr jaise anjanen mein hi uski shitalta le leta hai usi prakar chupchap shikshit mahila samaj ne purush samaj ki durbaltayen atmsat kar li hain aur ab ve unki durvastha mein hi charam saphalta ki pratichchhaya dekhne lagi hain.

thanDe jal ke paatr ke paas rakha hua ushn jal ka paatr jaise anjanen mein hi uski shitalta le leta hai usi prakar chupchap shikshit mahila samaj ne purush samaj ki durbaltayen atmsat kar li hain aur ab ve unki durvastha mein hi charam saphalta ki pratichchhaya dekhne lagi hain.

purush agar apni puri satta ka istemal karta hai, to stri nisandeh kuchli jati hai; par agar wo bharpur laaD pyaar mein satta stri ke hathon mein saump deta hai, to stri dvara adhikaron ki atikrman ki koi sima nahin rahti.

purush agar apni puri satta ka istemal karta hai, to stri nisandeh kuchli jati hai; par agar wo bharpur laaD pyaar mein satta stri ke hathon mein saump deta hai, to stri dvara adhikaron ki atikrman ki koi sima nahin rahti.

stri ke liye ek durvah bandhan ghar mein hai aur usse asahya dusra bahar, ye na manna asatya hi nahin, apne prati tatha samaj ke prati anyay bhi hoga.

stri ke liye ek durvah bandhan ghar mein hai aur usse asahya dusra bahar, ye na manna asatya hi nahin, apne prati tatha samaj ke prati anyay bhi hoga.

apdagrasta nari ke samman ki raksha mein mit jane valon ki sankhya naganya hi hai, parantu apni kucheshtaon se uska anadar karne vale pag pag par milenge.

apdagrasta nari ke samman ki raksha mein mit jane valon ki sankhya naganya hi hai, parantu apni kucheshtaon se uska anadar karne vale pag pag par milenge.

stri ke jivan ki anek vivashtaon mein pardhan aur kadachit use sabse adhik jaD banane vali arth se sambandh rakhti hai aur rakhti rahegi, kyonki wo samajik prani ki anivarya avashyakta hai.

stri ke jivan ki anek vivashtaon mein pardhan aur kadachit use sabse adhik jaD banane vali arth se sambandh rakhti hai aur rakhti rahegi, kyonki wo samajik prani ki anivarya avashyakta hai.

asankhya yugon se asankhya sanskar aur asankhya bhavnaon ne bharatiy stri ki nari murti mein jis devatv ki praan pratishtha ki thi, uska koi ansh bina khoe hue wo is yantryug ki manavi ban sakegi, aisi sambhavna kam hai.

asankhya yugon se asankhya sanskar aur asankhya bhavnaon ne bharatiy stri ki nari murti mein jis devatv ki praan pratishtha ki thi, uska koi ansh bina khoe hue wo is yantryug ki manavi ban sakegi, aisi sambhavna kam hai.

ghumakkDi dharm chhuDane ke liye hi purush ne bahut se bandhan nari ke raste mein lagaye hain. buddh ne sirf purushon ke liye ghumakkDi karne ka adesh nahin diya, balki striyon ke liye bhi unka vahi updesh tha.

ghumakkDi dharm chhuDane ke liye hi purush ne bahut se bandhan nari ke raste mein lagaye hain. buddh ne sirf purushon ke liye ghumakkDi karne ka adesh nahin diya, balki striyon ke liye bhi unka vahi updesh tha.

koi bhi is baat ka dava nahin sakta ki agar striyon ki prkriti ko sahj roop se viksit hone diya jata, agar use ek banavati svarup dene ke prayas na kiye ge hote—to bhi stri aur purush ke charitr aur kshamata mein koi vyavaharik antar, ya shayad kuch bhi antar, hota!

koi bhi is baat ka dava nahin sakta ki agar striyon ki prkriti ko sahj roop se viksit hone diya jata, agar use ek banavati svarup dene ke prayas na kiye ge hote—to bhi stri aur purush ke charitr aur kshamata mein koi vyavaharik antar, ya shayad kuch bhi antar, hota!

manav svbhaav ki kuruptayen tabhi tak maryada mein rahti hain jab tak unke samne koi sima rekha khinchi ho.

manav svbhaav ki kuruptayen tabhi tak maryada mein rahti hain jab tak unke samne koi sima rekha khinchi ho.

hamein un purushon ki bhavnaon ka suragh bhi mil jata hai, jo striyon ki saman svtantrta ke naam se chiDhte hain, mere khyaal mein unhen Dar lagta hai, is baat se nahin ki striyan vivah se inkaar kar dengi—kyonki mujhe nahin lagta koi sachmuch aisa sochega, balki is baat se ki ve chahengi ki vivah barabari ki sharton par tay ho.

hamein un purushon ki bhavnaon ka suragh bhi mil jata hai, jo striyon ki saman svtantrta ke naam se chiDhte hain, mere khyaal mein unhen Dar lagta hai, is baat se nahin ki striyan vivah se inkaar kar dengi—kyonki mujhe nahin lagta koi sachmuch aisa sochega, balki is baat se ki ve chahengi ki vivah barabari ki sharton par tay ho.

samaj ne stri ke sambandh mein arth ka aisa visham vibhajan kiya hai ki sadharan shramjivi varg se lekar sampann varg ki striyon tak ki sthiti dayniy hi kahi jane yogya hai. wo keval uttaradhikar se hi vanchit nahin hai, varan arth ke sambandh mein sabhi kshetron mein ek prakar ki vivashta ke bandhan mein bandhi hui hai.

samaj ne stri ke sambandh mein arth ka aisa visham vibhajan kiya hai ki sadharan shramjivi varg se lekar sampann varg ki striyon tak ki sthiti dayniy hi kahi jane yogya hai. wo keval uttaradhikar se hi vanchit nahin hai, varan arth ke sambandh mein sabhi kshetron mein ek prakar ki vivashta ke bandhan mein bandhi hui hai.

hamari rashtriy jagriti ise prmanit kar chuki hai ki avsar milne par grih ke kone ki durbal bandini svachchhand vatavran mein bal praapt purush se shakti mein kam nahin.

hamari rashtriy jagriti ise prmanit kar chuki hai ki avsar milne par grih ke kone ki durbal bandini svachchhand vatavran mein bal praapt purush se shakti mein kam nahin.

mera vishvas hai ki adhikaron ki samanata ke baad stri ki aatm ahuti ka baDha chaDhakar banaya gaya mithak zamin par utrega; aur tab ek shreshth stri shreshthatam purush se zyada tyagamyi nahin hogi, par saath hi tab purush bhi aaj ki tulna mein zyada nisvarth aur aatm tyagi honge, kyonki unhen bachpan se ye nahin sikhaya jayega ki unki zid dusron ke liye qanun ke saman hai.

mera vishvas hai ki adhikaron ki samanata ke baad stri ki aatm ahuti ka baDha chaDhakar banaya gaya mithak zamin par utrega; aur tab ek shreshth stri shreshthatam purush se zyada tyagamyi nahin hogi, par saath hi tab purush bhi aaj ki tulna mein zyada nisvarth aur aatm tyagi honge, kyonki unhen bachpan se ye nahin sikhaya jayega ki unki zid dusron ke liye qanun ke saman hai.

hamare samaj mein nari ki ghulami ke karan aisi bhavna vyaapt ho gai hai ki purush keval nar hai aur stri keval mada, jo ek dusre ke paas keval prajanan ke prayojan se aate hain. ve aur kisi karan se, kisi aur star par mil hi nahin sakte! ye pashu star ki sthiti hai.

hamare samaj mein nari ki ghulami ke karan aisi bhavna vyaapt ho gai hai ki purush keval nar hai aur stri keval mada, jo ek dusre ke paas keval prajanan ke prayojan se aate hain. ve aur kisi karan se, kisi aur star par mil hi nahin sakte! ye pashu star ki sthiti hai.

agni mein baithkar apne aapko patiprana prmanit karne vali sphatik si svachchh sita mein nari ki anant yugon ki vedna sakar ho gai hai.

agni mein baithkar apne aapko patiprana prmanit karne vali sphatik si svachchh sita mein nari ki anant yugon ki vedna sakar ho gai hai.

madhya yug ke jivan ki halki si samajh bhi ye batati hai ki nirblon ki paradhinata ko kitna prakritik samjha jata tha, aur unmen se kisi ki samanata ki ichchha ko kitna aprakritik.

madhya yug ke jivan ki halki si samajh bhi ye batati hai ki nirblon ki paradhinata ko kitna prakritik samjha jata tha, aur unmen se kisi ki samanata ki ichchha ko kitna aprakritik.

koi vyakti kisi raashtr ya kisi samaj ki svtantrta ki bhavna ko kaise samajh sakta hai, jab ghar mein to wo apne bivi bachchon ka tanashah bana baitha hai!

koi vyakti kisi raashtr ya kisi samaj ki svtantrta ki bhavna ko kaise samajh sakta hai, jab ghar mein to wo apne bivi bachchon ka tanashah bana baitha hai!

agar koi hindu riyasat shaktishali, nyaypurn aur arthik roop se thos hoti thee; agar bina damankari nitiyon ke qanun aur vyavastha barqarar rahti thee; aur agar krishi kshetr pragti par aur aam log sampann hote the—to chaar mein se teen sambhavnayen theen ki us riyasat par kisi stri ka shasan ho.

agar koi hindu riyasat shaktishali, nyaypurn aur arthik roop se thos hoti thee; agar bina damankari nitiyon ke qanun aur vyavastha barqarar rahti thee; aur agar krishi kshetr pragti par aur aam log sampann hote the—to chaar mein se teen sambhavnayen theen ki us riyasat par kisi stri ka shasan ho.

jise aaj stri ka svbhaav kaha jata hai, wo ek naqli cheez hai, aur kuch dishaon mein badhytapurn daman aur kuch dishaon mein aprakritik phailav ka parinam hai.

jise aaj stri ka svbhaav kaha jata hai, wo ek naqli cheez hai, aur kuch dishaon mein badhytapurn daman aur kuch dishaon mein aprakritik phailav ka parinam hai.

jahan tak samajik prani ka sambandh hai stri utni hi adhik adhikar sampann hai, jitna purush, chahe wo apne adhikaron ka upyog kare ya na kare.

jahan tak samajik prani ka sambandh hai stri utni hi adhik adhikar sampann hai, jitna purush, chahe wo apne adhikaron ka upyog kare ya na kare.

hamein na kisi par jay chahiye, na kisi se parajay; na kisi par prabhuta chahiye, na kisi ka prabhutv. keval apna wo sthaan, ve svatv chahiye jinka purushon ke nikat koi upyog nahin hai, parantu jinke bina hum samaj ka upyogi ang ban nahin sakengi.

hamein na kisi par jay chahiye, na kisi se parajay; na kisi par prabhuta chahiye, na kisi ka prabhutv. keval apna wo sthaan, ve svatv chahiye jinka purushon ke nikat koi upyog nahin hai, parantu jinke bina hum samaj ka upyogi ang ban nahin sakengi.

svatvhin dhanik mahilaon ko yadi saje hue khilaune ka saubhagya praapt hai to sadharan shreni ki striyon ko kritdasi ka durbhagya.

svatvhin dhanik mahilaon ko yadi saje hue khilaune ka saubhagya praapt hai to sadharan shreni ki striyon ko kritdasi ka durbhagya.

hum purushon ki vargiy tahon ke jitna niche jayenge, utna hi purushon ka purush hone ka ghamanD baDhta dikhega, aur ye sabse jyada un purushon mein milega jinmen patni aur bachchon ko chhoDkar aur kisi par raaj karne ki na to himmat hai, na yogyata.

hum purushon ki vargiy tahon ke jitna niche jayenge, utna hi purushon ka purush hone ka ghamanD baDhta dikhega, aur ye sabse jyada un purushon mein milega jinmen patni aur bachchon ko chhoDkar aur kisi par raaj karne ki na to himmat hai, na yogyata.

adhunik sabhyata aur shiksha ne manaviy vikas mein jo bhumika nibhai hai, wo tab tak adhuri aur apurn hi rahegi, jab tak ki taqat ke qanun vali purani sabhyata ke gaDh par hamla nahin kiya jata—aur wo gaDh grihasth aur dampatya jivan hai.

adhunik sabhyata aur shiksha ne manaviy vikas mein jo bhumika nibhai hai, wo tab tak adhuri aur apurn hi rahegi, jab tak ki taqat ke qanun vali purani sabhyata ke gaDh par hamla nahin kiya jata—aur wo gaDh grihasth aur dampatya jivan hai.

sansar ki pragti se anbhigya, anubhav shunya, pinjarbaddh pakshi ke saman adhikar vihin, rugn, agyan nari se phir shakti sampann srishti ki aasha ki jati hai, jo mrigtrishna se tripti ke prayas ke saman hi nishphal siddh hogi.

sansar ki pragti se anbhigya, anubhav shunya, pinjarbaddh pakshi ke saman adhikar vihin, rugn, agyan nari se phir shakti sampann srishti ki aasha ki jati hai, jo mrigtrishna se tripti ke prayas ke saman hi nishphal siddh hogi.

adhunik stri jitni akeli hai, utni prachin nahin; kyonki uske paas nirman ke upakran maatr hain, kuch bhi nirmit nahin.

adhunik stri jitni akeli hai, utni prachin nahin; kyonki uske paas nirman ke upakran maatr hain, kuch bhi nirmit nahin.

samaj ne kisi aisi sthiti ki kalpana hi nahin ki, jismen stri purush se sahayata bina mange hue hi jivan path par aage baDh sake.

samaj ne kisi aisi sthiti ki kalpana hi nahin ki, jismen stri purush se sahayata bina mange hue hi jivan path par aage baDh sake.

samaj ki do adhar shilayen hain, arth ka vibhajan aur stri purush ka sambandh. inmen se yadi ek ki bhi sthiti mein vishamata utpatr hone lagti hai, to samaj ka sampurn prasad hile bina nahin rah sakta.

samaj ki do adhar shilayen hain, arth ka vibhajan aur stri purush ka sambandh. inmen se yadi ek ki bhi sthiti mein vishamata utpatr hone lagti hai, to samaj ka sampurn prasad hile bina nahin rah sakta.

yadi hum katu satya sah saken to lajja ke saath svikar karna hoga ki samaj ne stri ko jivikoparjan ka sadhan nikrishttam diya hai. use purush ke vaibhav ki pradarshani tatha manoranjan ka sadhan bankar hi jina paDta hai, keval vyakti aur nagarik ke roop mein uske jivan ka koi mulya nahin anka jata.

yadi hum katu satya sah saken to lajja ke saath svikar karna hoga ki samaj ne stri ko jivikoparjan ka sadhan nikrishttam diya hai. use purush ke vaibhav ki pradarshani tatha manoranjan ka sadhan bankar hi jina paDta hai, keval vyakti aur nagarik ke roop mein uske jivan ka koi mulya nahin anka jata.

main khud is baat ka ghor samarthak hoon ki vivah ke baad sabhi hiton ka milan hi ek adarsh sthiti hai, lekin hiton ke milan ka arth ye nahin hua ki jo mera hai, wo tumhara hai; par jo tumhara hai, wo sirf tumhara hai.

main khud is baat ka ghor samarthak hoon ki vivah ke baad sabhi hiton ka milan hi ek adarsh sthiti hai, lekin hiton ke milan ka arth ye nahin hua ki jo mera hai, wo tumhara hai; par jo tumhara hai, wo sirf tumhara hai.

ye puja parasti jo aaj ki sabse jhuthi pujaon mein se ek hai, shayad tab tak qayam rahegi jab tak koi thos manovigyan is instinkt ka pardafash nahin kar deta, jise prkriti ka irada aur iishvar ka adesh maan kar natmastak hua ja raha hai.

ye puja parasti jo aaj ki sabse jhuthi pujaon mein se ek hai, shayad tab tak qayam rahegi jab tak koi thos manovigyan is instinkt ka pardafash nahin kar deta, jise prkriti ka irada aur iishvar ka adesh maan kar natmastak hua ja raha hai.

purush samaj ka nyaay hai, stri daya, purush pratishodhmay krodh hai, stri kshama, purush shushk kartavya hai, stri saras sahanubhuti aur purush bal hai, stri hriday ki prerna.

purush samaj ka nyaay hai, stri daya, purush pratishodhmay krodh hai, stri kshama, purush shushk kartavya hai, stri saras sahanubhuti aur purush bal hai, stri hriday ki prerna.

nari mein paristhitiyon ke anusar apne bahya jivan ko Dhaal lene ki jitni sahj prvritti hai, apne svbhavgat gun na chhoDne ki antrik prerna usse kam nahin—isi se bharatiy nari bharatiy purush se adhik satarkata ke saath apni visheshtaon ki raksha kar saki hai.

nari mein paristhitiyon ke anusar apne bahya jivan ko Dhaal lene ki jitni sahj prvritti hai, apne svbhavgat gun na chhoDne ki antrik prerna usse kam nahin—isi se bharatiy nari bharatiy purush se adhik satarkata ke saath apni visheshtaon ki raksha kar saki hai.

bina kisi jhijhak ke ye kaha ja sakta hai ki taqat ke qanun ke tahat jitna zyada antar stri ke mulabhut charitr mein aaya hai, utna kisi bhi dusre damit varg ke charitr mein nahin aaya.

bina kisi jhijhak ke ye kaha ja sakta hai ki taqat ke qanun ke tahat jitna zyada antar stri ke mulabhut charitr mein aaya hai, utna kisi bhi dusre damit varg ke charitr mein nahin aaya.

apni asim vidya buddhi ka bhaar liye hue ek stri kisi ke grih ka alankar maatr bankar santusht ho sakegi, aisi aasha durasha ke atirikt aur kya ho sakti thi.

apni asim vidya buddhi ka bhaar liye hue ek stri kisi ke grih ka alankar maatr bankar santusht ho sakegi, aisi aasha durasha ke atirikt aur kya ho sakti thi.

strivad sabhi ke liye hai.

strivad sabhi ke liye hai.

prithvi par ek behtar zindagi ke manaviy sangharsh mein striyon ki vyaktigat svtantrta ek pramukh aur bahut mahattvpurn lakshya hona chahiye.

prithvi par ek behtar zindagi ke manaviy sangharsh mein striyon ki vyaktigat svtantrta ek pramukh aur bahut mahattvpurn lakshya hona chahiye.

stri ke vikas ki charam sima uske matritv mein ho sakti hai, parantu ye karttavya use apni manasik tatha sharirik shaktiyon ko tol kar svechchha se svikar karna chahiye, parvash hokar nahin. koi anya maarg na hone par badhya hokar jo svikar kiya jata hai wo kartavya nahin kaha ja sakta.

stri ke vikas ki charam sima uske matritv mein ho sakti hai, parantu ye karttavya use apni manasik tatha sharirik shaktiyon ko tol kar svechchha se svikar karna chahiye, parvash hokar nahin. koi anya maarg na hone par badhya hokar jo svikar kiya jata hai wo kartavya nahin kaha ja sakta.

stri, purush ke saman hi samajik suvidhaon ki adhikarini hai, parantu keval adhikar ki duhai dekar hi to wo sabal nirbal ka chirantan sangharsh aur usse utpann vishamata nahin mita sakti.

stri, purush ke saman hi samajik suvidhaon ki adhikarini hai, parantu keval adhikar ki duhai dekar hi to wo sabal nirbal ka chirantan sangharsh aur usse utpann vishamata nahin mita sakti.

jis prakar yukti se kate hue kaashth ke chhote baDe vibhinn akar vale khanDon ko joDkar hum akhanD chatushkon ya vritt bana sakte hain, parantu unki vibhinnata nasht karke tatha sabko saman akriti dekar hum unhen kisi poorn vastu ka akar nahin de sakte, usi prakar stri purush ke prakritik manasik vaiparitya dvara hi hamara samaj samanjasypurn aur akhanD ho sakta hai, unke bimb pratibimb bhaav se nahin.

jis prakar yukti se kate hue kaashth ke chhote baDe vibhinn akar vale khanDon ko joDkar hum akhanD chatushkon ya vritt bana sakte hain, parantu unki vibhinnata nasht karke tatha sabko saman akriti dekar hum unhen kisi poorn vastu ka akar nahin de sakte, usi prakar stri purush ke prakritik manasik vaiparitya dvara hi hamara samaj samanjasypurn aur akhanD ho sakta hai, unke bimb pratibimb bhaav se nahin.