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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.

pitrisatta mein stri purush mein bhed nahin hota hai.

pitrisatta mein stri purush mein bhed nahin hota hai.

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.

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.

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.

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.

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.

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.

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!

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.

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.

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.

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.

pativrata shabd aspasht roop se stri paradhinata ki sthiti ko darshata hai. na keval isliye ki iska abhipray aisi patni se hai jo, apne pati ko bhagvan ka darja deti hai; pati ki dasi bankar rahne ko hi jo apna sankalp (vart) maan leti hai, aur apne pati ke alava wo kisi anya purush ka vichar tak nahin rakhti. isliye bhi ki pati shabd ka ashay hi svami, rahnuma aur sarvesarva se hai.

pativrata shabd aspasht roop se stri paradhinata ki sthiti ko darshata hai. na keval isliye ki iska abhipray aisi patni se hai jo, apne pati ko bhagvan ka darja deti hai; pati ki dasi bankar rahne ko hi jo apna sankalp (vart) maan leti hai, aur apne pati ke alava wo kisi anya purush ka vichar tak nahin rakhti. isliye bhi ki pati shabd ka ashay hi svami, rahnuma aur sarvesarva se 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.

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.

hindi kshetr mein abhi samanti mulyon aur ruDhiyon ka jitna adhik prabhav hai utna desh ke kisi anya bhaag mein shayad hi kahin ho. isliye yahan striyon ka jaisa shoshan, daman aur utpiDan hai vaisa anyatr kahin nahin.

hindi kshetr mein abhi samanti mulyon aur ruDhiyon ka jitna adhik prabhav hai utna desh ke kisi anya bhaag mein shayad hi kahin ho. isliye yahan striyon ka jaisa shoshan, daman aur utpiDan hai vaisa anyatr kahin 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.

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.

mahantam lakshya jo mere jivan se kahin adhik mahatvpurn hai, wo hai shudron ko baniyon aur brahmnon ke changul se mukt karana.

mahantam lakshya jo mere jivan se kahin adhik mahatvpurn hai, wo hai shudron ko baniyon aur brahmnon ke changul se mukt karana.

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.

matritv ki garima se guru aur patnitv ke saubhagya se aishvaryshalini hokar bhi bharatiy nari apne vyavaharik jivan mein sabse adhik kshudr aur rank kaise rah saki, yahi ashcharya hai.

matritv ki garima se guru aur patnitv ke saubhagya se aishvaryshalini hokar bhi bharatiy nari apne vyavaharik jivan mein sabse adhik kshudr aur rank kaise rah saki, yahi ashcharya hai.

jab tak duniya mein mardanagi ka bodh qayam hai, striyon ki paradhinata baDhti hi jayegi.

jab tak duniya mein mardanagi ka bodh qayam hai, striyon ki paradhinata baDhti hi jayegi.

purushon aur striyon ke beech agar koi manasik antar hai bhi, to wo unki shiksha aur haalat ke antar ka svabhavik parinam hai—usmen prakritidatt antar bahut kam hai.

purushon aur striyon ke beech agar koi manasik antar hai bhi, to wo unki shiksha aur haalat ke antar ka svabhavik parinam hai—usmen prakritidatt antar bahut kam hai.

hamare samaj ka nirman hi is prakar hua hai, uski vyavastha hi isi prakar hui ki wo stri se na kisi bhool ki aasha rakhta hai aur na un bhulon ki kshamata mein vishvas karta hai. pahle se hi wo stri ko purntam manushya maan leta hai aur jahan kahin apne is vishvas mein sandeh ka leshamatr bhi dekh pata hai, vahan stri ko manushya kahlane ka bhi adhikar dena svikar nahin karta.

hamare samaj ka nirman hi is prakar hua hai, uski vyavastha hi isi prakar hui ki wo stri se na kisi bhool ki aasha rakhta hai aur na un bhulon ki kshamata mein vishvas karta hai. pahle se hi wo stri ko purntam manushya maan leta hai aur jahan kahin apne is vishvas mein sandeh ka leshamatr bhi dekh pata hai, vahan stri ko manushya kahlane ka bhi adhikar dena svikar nahin karta.

yadi striyon ko sachchi azadi praapt karni hai to, unhen dev bhakti ki avdharna ko samapt karna hoga jo tathakathit mardanagi aur streetv ko iishvar nirmit hone ka darja deti hai.

yadi striyon ko sachchi azadi praapt karni hai to, unhen dev bhakti ki avdharna ko samapt karna hoga jo tathakathit mardanagi aur streetv ko iishvar nirmit hone ka darja deti hai.

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.

adhikansh log jo stri svadhinata evan stri mukti ki baat karte hain, apne gharon mein striyon ko parde ke bhitar rakhte hain.

adhikansh log jo stri svadhinata evan stri mukti ki baat karte hain, apne gharon mein striyon ko parde ke bhitar rakhte hain.

lingon ke beech adhikaron ki asmanata ka srot kuch aur nahin, sirf sabse taqatvar ka qanun hai.

lingon ke beech adhikaron ki asmanata ka srot kuch aur nahin, sirf sabse taqatvar ka qanun hai.

nirdayi dharm aur qanun, jo shuchita/pativrat dharm ke naam par striyon ko pati ki pashuvat harakton ko bhi sahte jane ka adesh dete hain—unhen nasht ho jana chahiye.

nirdayi dharm aur qanun, jo shuchita/pativrat dharm ke naam par striyon ko pati ki pashuvat harakton ko bhi sahte jane ka adesh dete hain—unhen nasht ho jana chahiye.

striyon ko ye hargiz nahin bhulna chahiye ki puri duniya mein mardanagi (purushatv) shabd ka upyog striyon ko nicha dikhane ke andaz mein kiya jata hai.

striyon ko ye hargiz nahin bhulna chahiye ki puri duniya mein mardanagi (purushatv) shabd ka upyog striyon ko nicha dikhane ke andaz mein kiya jata hai.

ye satya hai ki vivah—jaise uttardayitv ke liye samaj purushon ki bhi yogyata ayogyata ki chinta nahin karta, parantu unke liye ye bandhan vinod ka sadhan hai, jivika ka nahin.

ye satya hai ki vivah—jaise uttardayitv ke liye samaj purushon ki bhi yogyata ayogyata ki chinta nahin karta, parantu unke liye ye bandhan vinod ka sadhan hai, jivika ka nahin.

kisi stri ne nyaysutr ya vatsyayanbhashya jaisa koi shastragranth racha ho aisa prmaan nahin milta.

kisi stri ne nyaysutr ya vatsyayanbhashya jaisa koi shastragranth racha ho aisa prmaan nahin milta.

hindustan ki aurton ko ek aur kaam bhi karna hai aur wo ye ki mardon ke banaye riti rivajon aur qanunon ke atyachar se apne ko kaise azad karon.

hindustan ki aurton ko ek aur kaam bhi karna hai aur wo ye ki mardon ke banaye riti rivajon aur qanunon ke atyachar se apne ko kaise azad karon.

jis yug mein surdas ne apni rachna ki usmen nari paradhin thi lekin lilavarnan ke madhyam se soor ne us sthiti ka svapn dekha jismen nari bandhnon ko toDkar kuntharhit taur par apne priy ke saath vichar sakti hai.

jis yug mein surdas ne apni rachna ki usmen nari paradhin thi lekin lilavarnan ke madhyam se soor ne us sthiti ka svapn dekha jismen nari bandhnon ko toDkar kuntharhit taur par apne priy ke saath vichar sakti hai.

chahe koi kisi bhi dharm ka ho—yah svikar kiya jata raha hai ki patni; pati ki sabse agyakari naukarani, uski bandhua mazdur hoti hai.

chahe koi kisi bhi dharm ka ho—yah svikar kiya jata raha hai ki patni; pati ki sabse agyakari naukarani, uski bandhua mazdur hoti 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.

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.

shastriy vanmay hi nahin, ramayan, mahabharat, kalidas, bhavbhuti aur banbhatt jaise katipay mahakaviyon ko chhoD den, to lagbhag sara ka sara sanskrit sahitya hi purushavadi drishti aur purush ke varchasv ke akhyan se racha hua hai.

shastriy vanmay hi nahin, ramayan, mahabharat, kalidas, bhavbhuti aur banbhatt jaise katipay mahakaviyon ko chhoD den, to lagbhag sara ka sara sanskrit sahitya hi purushavadi drishti aur purush ke varchasv ke akhyan se racha hua hai.

paramprik taur par satta ka bantvara jis tarah hota raha hai, uski vajah se purushon ko samajhne ki zimmedari zyadatar striyon par rahi hai. stri ki utkrisht sahj buddhi ki, jo dharnayen nirantar bani rahi hain, unki jaDen bhi shayad isi asantulan mein hain—stri se apeksha ki jati hai ki wo chizon ko purush ke nazariye se dekhe, jabki isse ulat apeksha shayad hi kabhi ki jati hai.

paramprik taur par satta ka bantvara jis tarah hota raha hai, uski vajah se purushon ko samajhne ki zimmedari zyadatar striyon par rahi hai. stri ki utkrisht sahj buddhi ki, jo dharnayen nirantar bani rahi hain, unki jaDen bhi shayad isi asantulan mein hain—stri se apeksha ki jati hai ki wo chizon ko purush ke nazariye se dekhe, jabki isse ulat apeksha shayad hi kabhi ki jati hai.

bharat mein jab jab koi manaviy vicharadhara lokapriy aur vyapak andolan ko janm deti hai, tab tab usse prerit sahitya varnavyvastha aur nari paradhinata par prahar karta hai.

bharat mein jab jab koi manaviy vicharadhara lokapriy aur vyapak andolan ko janm deti hai, tab tab usse prerit sahitya varnavyvastha aur nari paradhinata par prahar karta hai.

aurat par sanskriti ka atank hazaron saal pahle agni pariksha aur chirahran jaise prsangon se sthapit ho gaya tha.

aurat par sanskriti ka atank hazaron saal pahle agni pariksha aur chirahran jaise prsangon se sthapit ho gaya tha.

dharmshastr mein teen rin bataye ge devrin, pitririn aur rishirin. par matririn bhi ho sakta hai is par kahin koi vichar dharmshastrkaron ne nahin kiya.

dharmshastr mein teen rin bataye ge devrin, pitririn aur rishirin. par matririn bhi ho sakta hai is par kahin koi vichar dharmshastrkaron ne nahin kiya.

sanskrit ke samaj mein shastrarth ki shatabdiyon ki parampara hai, par usmen stri ki bhumika par baat kam hui hai, stri ki bhumika bhi kahin hai, to wo upekshit rahi hai.

sanskrit ke samaj mein shastrarth ki shatabdiyon ki parampara hai, par usmen stri ki bhumika par baat kam hui hai, stri ki bhumika bhi kahin hai, to wo upekshit rahi hai.

stri chahe jitni akarshak ho, Draingrum ki guDiya bani rahegi to vikarshak zarur ho jayegi.

stri chahe jitni akarshak ho, Draingrum ki guDiya bani rahegi to vikarshak zarur ho jayegi.