strinam ca pati-devanam
tad-bandhusv anuvrttis ca
nityam tad-vrata-dharanam
strinam—of women; ca—also; pati-devanam—who have accepted their husbands as worshipable; tat-susrusa—readiness to render service to her husband; anukulata—being favorably disposed towards her husband; tat-bandhusu—unto the friends and relatives of the husband; anuvrttih—being similarly disposed (to treat them well for the satisfaction of the husband); ca—and; nityam—regularly; tat-vrata-dharanam—accepting the vows of the husband or acting exactly as the husband acts.
To render service to the husband, to be always favorably disposed toward the husband, to be equally well disposed toward the husbandís relatives and friends, and to follow the vows of the husband—these are the four principles to be followed by women described as chaste.
It is very important for peaceful householder life that a woman follow the vow of her husband. Any disagreement with the husbandís vow will disrupt family life. In this regard, Canakya Pandita gives a very valuable instruction: dampatyoh kalaho nasti tatra srih svayam agatah. When there are no fights between husband and wife, the goddess of fortune automatically comes to the home. A womanís education should be conducted along the lines indicated in this verse. The basic principle for a chaste woman is to be always favorably disposed toward her husband. In Bhagavad-gita (1.40) it is said, strisu dustasu varsneya jayate varna-sankarah: if the women are polluted, there will be varna-sankara population. In modern terms, the varna-sankara are the hippies, who do not follow any regulative injunctions. Another explanation is that when the population is varna-sankara, no one can know who is on what platform. The varnasrama system scientifically divides society into four varnas and four asramas, but in varna-sankara society there are no such distinctions, and no one can know who is who. In such a society, no one can distinguish between a brahmana, a ksatriya, a vaisya and a sudra. For peace and happiness in the material world, the varnasrama institution must be introduced. The symptoms of oneís activities must be defined, and one must be educated accordingly. Then spiritual advancement will automatically be possible.

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