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purush ka jivan sangharsh se arambh hota hai aur stri ka atmasmarpan se.

purush ka jivan sangharsh se arambh hota hai aur stri ka atmasmarpan se.

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.

purush aur stri ka sambandh keval adhyatmik na hokar vyavaharik bhi hai, is pratyaksh satya ko samaj na jane kaise andekha karta raha hai.

purush aur stri ka sambandh keval adhyatmik na hokar vyavaharik bhi hai, is pratyaksh satya ko samaj na jane kaise andekha karta raha hai.

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.

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?

chhaya ka karya, adhar mein apne aapko is prakar mila dena hai jismen wo usi ke saman jaan paDe, aur sangini ka apne sahyogi ki pratyek truti ko poorn kar uske jivan ko adhik se adhik poorn banana.

chhaya ka karya, adhar mein apne aapko is prakar mila dena hai jismen wo usi ke saman jaan paDe, aur sangini ka apne sahyogi ki pratyek truti ko poorn kar uske jivan ko adhik se adhik poorn banana.

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.

jab kisi mahila ko ahsas hota hai ki wo sachmuch prem pane ki haqdar hai, to wo ek darvaza khol rahi hai, taki purush use prem de sake, lekin jab vivah mein das baras tak mahila hi prem deti rahti hai aur use badle mein kuch nahin milta, tab jakar use ye ahsas hota hai ki wo zyada ki haqdar hai.

jab kisi mahila ko ahsas hota hai ki wo sachmuch prem pane ki haqdar hai, to wo ek darvaza khol rahi hai, taki purush use prem de sake, lekin jab vivah mein das baras tak mahila hi prem deti rahti hai aur use badle mein kuch nahin milta, tab jakar use ye ahsas hota hai ki wo zyada ki haqdar hai.

pratyek bharatiy purush chahe wo jitna sushikshit ho, apne purane sanskaron se itna door nahin ho saka hai ki apni patni ko apni prdarshini na samjhe. uski vidya, uski buddhi, uska kala kaushal aur uska saundarya sab uski atmashlagha ke sadhan maatr hain.

pratyek bharatiy purush chahe wo jitna sushikshit ho, apne purane sanskaron se itna door nahin ho saka hai ki apni patni ko apni prdarshini na samjhe. uski vidya, uski buddhi, uska kala kaushal aur uska saundarya sab uski atmashlagha ke sadhan maatr hain.

apne poorn se poorn gaurav se gauravanvit stri bhi itni poorn na hogi ki purushochit svbhaav ko bhi apni prkriti mein samahit kar le, atev manav samaj mein samya rakhne ke liye uske apni prkriti se bhinn svbhaav vale ka sahyog shrey rahega. is dasha mein prtidvandvita sambhav nahin.

apne poorn se poorn gaurav se gauravanvit stri bhi itni poorn na hogi ki purushochit svbhaav ko bhi apni prkriti mein samahit kar le, atev manav samaj mein samya rakhne ke liye uske apni prkriti se bhinn svbhaav vale ka sahyog shrey rahega. is dasha mein prtidvandvita sambhav nahin.

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.

yuvati kanya var prapti ke liye upaay karti hui jis nayak ko ashray ke yogya, ratisukh ka hetu, apne anukul evan vashibhut samjhe, us nayak ka varan kar le arthat uske saath vivah kar le.

yuvati kanya var prapti ke liye upaay karti hui jis nayak ko ashray ke yogya, ratisukh ka hetu, apne anukul evan vashibhut samjhe, us nayak ka varan kar le arthat uske saath vivah kar le.

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.

ajkal talaq bahut aam hain, isliye ye aur bhi zyada mahattvpurn hai ki purush ashvasan dene ka dhyaan rakhen. jis tarah chhote parivartan karke purush mahilaon ka samarthan kar sakte hain, usi tarah mahilaon ko bhi karna chahiye.

ajkal talaq bahut aam hain, isliye ye aur bhi zyada mahattvpurn hai ki purush ashvasan dene ka dhyaan rakhen. jis tarah chhote parivartan karke purush mahilaon ka samarthan kar sakte hain, usi tarah mahilaon ko bhi karna chahiye.

purush rabar bainD jaise hote hain, ye samjhe bina mahilayen baDi asani se purushon ki prtikriyaon ki ghalat vyakhya kar sakti hain. ek aam duvidha tab utpann hoti hai, jab wo kahti hai chalo baat karte hain, lekin ye sunte hi wo turant bhavanatmak duri baDha leta hai.

purush rabar bainD jaise hote hain, ye samjhe bina mahilayen baDi asani se purushon ki prtikriyaon ki ghalat vyakhya kar sakti hain. ek aam duvidha tab utpann hoti hai, jab wo kahti hai chalo baat karte hain, lekin ye sunte hi wo turant bhavanatmak duri baDha leta 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.

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!

purush saundarya ke adhiktar vishuddh drishtigat gun ke dvara hi yaun drishti se prabhavit hote hain par striyon aisi drishtigat chhapon se hi adhiktar prabhavit hoti hain jo maulik roop se adhiktar yaun anubhuti yani sparshnubhuti ke gunon ko abhivyakt karti hain.

purush saundarya ke adhiktar vishuddh drishtigat gun ke dvara hi yaun drishti se prabhavit hote hain par striyon aisi drishtigat chhapon se hi adhiktar prabhavit hoti hain jo maulik roop se adhiktar yaun anubhuti yani sparshnubhuti ke gunon ko abhivyakt karti hain.

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.

kisi bhi rishte ki shuruat mein mahila apne manapsand purush ko ankh ke halqe ishare se bata deti hai ki tum mujhe sukhi bana sakte ho. ye ishara karke wo darasal unka sambandh shuru karti hai. ye nigah purush ko qarib aane ke liye protsahit karti hai. isse purush ke man se sambandh banane ka Dar door ho jata hai aur wo aage qadam uthata hai. durbhagya se, jab ek baar rishta juD jata hai aur samasyayen samne aane lagti hain, to mahila ye bhool jati hai ki wo sandesh ab bhi purush ke liye kitna mahattvpurn hai, isliye wo ise bhejne ki upeksha kar deti hai.

kisi bhi rishte ki shuruat mein mahila apne manapsand purush ko ankh ke halqe ishare se bata deti hai ki tum mujhe sukhi bana sakte ho. ye ishara karke wo darasal unka sambandh shuru karti hai. ye nigah purush ko qarib aane ke liye protsahit karti hai. isse purush ke man se sambandh banane ka Dar door ho jata hai aur wo aage qadam uthata hai. durbhagya se, jab ek baar rishta juD jata hai aur samasyayen samne aane lagti hain, to mahila ye bhool jati hai ki wo sandesh ab bhi purush ke liye kitna mahattvpurn hai, isliye wo ise bhejne ki upeksha kar deti hai.

sambandhon mein purushon aur mahilaon ki apni apni lay aur chakr hote hain. purush door jate hain aur phir qarib aate hain, jabki mahilaon mein khud ko aur dusron ko prem karne ki samarthya uupar uthti aur niche girti rahti hai.

sambandhon mein purushon aur mahilaon ki apni apni lay aur chakr hote hain. purush door jate hain aur phir qarib aate hain, jabki mahilaon mein khud ko aur dusron ko prem karne ki samarthya uupar uthti aur niche girti rahti hai.

sabhyata ke har baDe kendr mein saundarya ka rashtriy adarsh adbhut dishaon mein pallavit hota rahta hai aur vaideshik adarshon tatha faishnon ko deshi adarshon tatha faushnon ke muqable mein tarjih di jati hai.

sabhyata ke har baDe kendr mein saundarya ka rashtriy adarsh adbhut dishaon mein pallavit hota rahta hai aur vaideshik adarshon tatha faishnon ko deshi adarshon tatha faushnon ke muqable mein tarjih di jati hai.

jab mahilayen samasyaon ke bare mein bolti hain, to aam taur par purush pratirodh karte hain. purush ko lagta hai ki mahila uske samne apni samasyaon ka dukhDa isliye ro rahi hai, kyonki wo use zimmedar thahra rahi hai.

jab mahilayen samasyaon ke bare mein bolti hain, to aam taur par purush pratirodh karte hain. purush ko lagta hai ki mahila uske samne apni samasyaon ka dukhDa isliye ro rahi hai, kyonki wo use zimmedar thahra rahi hai.

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!

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.

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 apne svaarth ke karan purush manushyata ka kalank hain aur stri apni agyanmay nispand sahishnuta ke karan pashan si upekshniy—donon ke manushyatv yukt bhanushya ho jane se hi jivan ki kala vikas pa sakegi jiska dhyaay manushya ki sahanubhuti, sakriyta, sneh aadi gunon ko adhik se adhik vyapak bana dena hai.

hamare samaj mein apne svaarth ke karan purush manushyata ka kalank hain aur stri apni agyanmay nispand sahishnuta ke karan pashan si upekshniy—donon ke manushyatv yukt bhanushya ho jane se hi jivan ki kala vikas pa sakegi jiska dhyaay manushya ki sahanubhuti, sakriyta, sneh aadi gunon ko adhik se adhik vyapak bana dena hai.

jab ghalatafahamiyan paida hon, to yaad rakhen ki hum alag bhashayen bolte hain; partnar ki baat ka asli arth kya hai ya wo sachmuch kya kahna chahta hai, uska anuvad karne mein thoDa samay lagayen. iske liye nishchit roop se abhyas ki zarurat hoti hai, lekin ye itna mahattvpurn kaam hai ki aapko ise karna chahiye.

jab ghalatafahamiyan paida hon, to yaad rakhen ki hum alag bhashayen bolte hain; partnar ki baat ka asli arth kya hai ya wo sachmuch kya kahna chahta hai, uska anuvad karne mein thoDa samay lagayen. iske liye nishchit roop se abhyas ki zarurat hoti hai, lekin ye itna mahattvpurn kaam hai ki aapko ise karna chahiye.

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.

jab koi purush kisi mahila se prem karta hai, to wo prem aur santushti se damakne lagti hai.

jab koi purush kisi mahila se prem karta hai, to wo prem aur santushti se damakne lagti hai.

mahila ko samman aur purush ko sarahna ki zarurat hoti hai.

mahila ko samman aur purush ko sarahna ki zarurat hoti hai.

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.

dampatiyon ko bahs nahin karni chahiye. jab do logon mein seks ka sambandh na ho, to bahs ya vaad vivad karte samay virakt aur tatasth rahna zyada asan hota hai, lekin pati patni bhavanatmak roop se aur khaas taur par sharirik roop se juDe hote hain, isliye jab ve bahs karte hain, to ve asani se chizon ko bahut vyaktigat roop se le sakte hain aur lete bhi hain. buniyadi salah ha kabhi bahs mat karo. iski bajaye kisi bhi masle ke sabhi pahaluon par charcha karen. aap jo chahte hain, uske liye zor den, lekin kabhi bahs na karen.

dampatiyon ko bahs nahin karni chahiye. jab do logon mein seks ka sambandh na ho, to bahs ya vaad vivad karte samay virakt aur tatasth rahna zyada asan hota hai, lekin pati patni bhavanatmak roop se aur khaas taur par sharirik roop se juDe hote hain, isliye jab ve bahs karte hain, to ve asani se chizon ko bahut vyaktigat roop se le sakte hain aur lete bhi hain. buniyadi salah ha kabhi bahs mat karo. iski bajaye kisi bhi masle ke sabhi pahaluon par charcha karen. aap jo chahte hain, uske liye zor den, lekin kabhi bahs na karen.

sneh jahan purush purush ka hai, vahan wo usi nirakar sima mein simit rah sakta hai, lekin purush aur stri ka sneh kabhi platonik prem tak simit nahin rah sakta.

sneh jahan purush purush ka hai, vahan wo usi nirakar sima mein simit rah sakta hai, lekin purush aur stri ka sneh kabhi platonik prem tak simit nahin rah sakta.

bharatvarshiy sanhita mein nar nari ka sanyat sambandh kathin anushasan ke bhitar adisht hai, kalidas ke kavya mein vahi saundarya ke upakran mein gathit hai.

bharatvarshiy sanhita mein nar nari ka sanyat sambandh kathin anushasan ke bhitar adisht hai, kalidas ke kavya mein vahi saundarya ke upakran mein gathit hai.

jab koi purush tanav mein hota hai, to wo sirf ek hi samasya par apna dhyaan kendrit karta hai aur baqi samasyaon ko bhool jata hai. dusri taraf, jab koi mahila tanav mein hoti hai, to wo apni samasyaon ko phaila leti hai aur unke bojh se dabi hui mahsus karti hai.

jab koi purush tanav mein hota hai, to wo sirf ek hi samasya par apna dhyaan kendrit karta hai aur baqi samasyaon ko bhool jata hai. dusri taraf, jab koi mahila tanav mein hoti hai, to wo apni samasyaon ko phaila leti hai aur unke bojh se dabi hui mahsus karti hai.

koi purush kyon baat nahin kar raha hai, is bare mein mahilaon mein galat manytayen vyaapt rahti hain. koi hairani nahin ki mahilayen purushon se kunthit hoti hain.

koi purush kyon baat nahin kar raha hai, is bare mein mahilaon mein galat manytayen vyaapt rahti hain. koi hairani nahin ki mahilayen purushon se kunthit hoti hain.

jab purush aur mahilayen apni bhinntaon ko samajh lete hain, unka samman karte hain aur unhen svikar kar lete hain, to prem ko pallavit aur viksit hone ka mauqa mil jata hai.

jab purush aur mahilayen apni bhinntaon ko samajh lete hain, unka samman karte hain aur unhen svikar kar lete hain, to prem ko pallavit aur viksit hone ka mauqa mil jata hai.

purush svachalit roop se antrangta aur svtantrta ki avashyaktaon ke beech jhulte rahte hain.

purush svachalit roop se antrangta aur svtantrta ki avashyaktaon ke beech jhulte rahte hain.

stri aur purush yadi apne sukhon ke liye ek dusre par saman roop se nirbhar rahte to unke sambandh mein vishamata aane ki sambhavna hi na rahti, parantu vastavikta ye hai ki bharatiy stri ki sapekshata simatit ho gai.

stri aur purush yadi apne sukhon ke liye ek dusre par saman roop se nirbhar rahte to unke sambandh mein vishamata aane ki sambhavna hi na rahti, parantu vastavikta ye hai ki bharatiy stri ki sapekshata simatit ho gai.

purush ki shakti aur durbalta us aadim nari se nahin chhipi rahi hogi jisne purush ki barbarta ko parabhut kar uski supt bhavna ko jagaya.

purush ki shakti aur durbalta us aadim nari se nahin chhipi rahi hogi jisne purush ki barbarta ko parabhut kar uski supt bhavna ko jagaya.

mrigi nayika prchanDveg purush ke saath yoni piDa ke bhay se sahvas nahin karti.

mrigi nayika prchanDveg purush ke saath yoni piDa ke bhay se sahvas nahin karti.

maithun mein purush ko adhik karmshaktivala hissa aur stri ko sookshm karm shaktivala bhaag ada karna paDta hai. isliye stri mein karmshakti ka hona prem ke saphal hone ka koi suchak nahin hai, par purush mein karmshakti us shakti ke prathamik gun ke astitv ka suchak hai jiski ki stri yaun alingan mein apeksha karti hai.

maithun mein purush ko adhik karmshaktivala hissa aur stri ko sookshm karm shaktivala bhaag ada karna paDta hai. isliye stri mein karmshakti ka hona prem ke saphal hone ka koi suchak nahin hai, par purush mein karmshakti us shakti ke prathamik gun ke astitv ka suchak hai jiski ki stri yaun alingan mein apeksha karti hai.

jab mahila apne vichar batati hai, to wo svabhavik roop se purush ko bolne ke liye protsahit karti hai, lekin jab purush mahsus karta hai ki uske bolne ki maang ki ja rahi hai, to uska dimagh khali ho jata hai.

jab mahila apne vichar batati hai, to wo svabhavik roop se purush ko bolne ke liye protsahit karti hai, lekin jab purush mahsus karta hai ki uske bolne ki maang ki ja rahi hai, to uska dimagh khali ho jata hai.

purush svtantr hone ke adhikar ke liye tark dete hain, jabki mahilayen naraz hone ke adhikar ke liye tark deti hain. purush kabhi kabhi duri chahte hain, jabki mahilayen chahti hain ki unhen samjha jaye.

purush svtantr hone ke adhikar ke liye tark dete hain, jabki mahilayen naraz hone ke adhikar ke liye tark deti hain. purush kabhi kabhi duri chahte hain, jabki mahilayen chahti hain ki unhen samjha jaye.

mahila ki baat sunna kisi purush ke liye mushkil hota hai, kyonki wo ghalati se tarkik kram ki ummid karta hai, jabki mahila ek samasya se dusri samasya par bina kisi kram ke kudti rahti hai.

mahila ki baat sunna kisi purush ke liye mushkil hota hai, kyonki wo ghalati se tarkik kram ki ummid karta hai, jabki mahila ek samasya se dusri samasya par bina kisi kram ke kudti rahti hai.

striyon ke prati kisi purush ke drishtikon se ye baat bhi pata chalti hai ki khud uski patni kaisi hai.

striyon ke prati kisi purush ke drishtikon se ye baat bhi pata chalti hai ki khud uski patni kaisi hai.

apne partnar ke saath juDne ke baad purush kuch had tak khud ko kho deta hai.

apne partnar ke saath juDne ke baad purush kuch had tak khud ko kho deta hai.