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The 24 Chapter of Uma Samhita is purely dedicated to insulting women.

Here is summary of the verses of the chapter- You won't believe what has been said-

15-16: No one is more sinful than a woman.

17-23: Women do not stay in limits and keep an eye on men for sexual pleasures.

24-29: They just want any man. There is no one, be him ugly, dwarf, blind, hunchback, who cannot be approached​ by women for lust.
30-31: On seeing a man their vagina gets wet like water dripping from leather bag.

32-34: Women are never satisfied by their husband. They want extra illicit affairs.

35: Ever since Brahma has created the whole universe, the fault is always in women.

Why does our Hinduism put Women as such an impure sinful disgusting beings?

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    1-It is the dialogue between Narada and Apsara Panchachuda. And Apsara is telling these things. Hence these things should be looked upon as authority of Apsara not authority of Bhagavan.......... ...... ........ ... 2-It was intended to generate detachment in Narada by telling such things. At last it is told "Listening to the words of the nymph and taking them to be true, Nãrada felt detached." – Tejaswee May 24 '17 at 1:20
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    As Tezz says in his answer, these words were spoken to a man in order to help him give up lust. If a woman was being spoken to instead of a man, the same vile things would be said about a man to evoke the woman to give up lust. – Swami Vishwananda May 24 '17 at 4:22
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    Its an obvious interpolation let anyone be the speaker and listener. – Rakesh Joshi May 26 '17 at 8:26
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    not like that but there is interpolation and alterations in the scriptures. and some of the stories are symbolic and should not be taken literally .. – Rakesh Joshi May 26 '17 at 18:11
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    u have to apply yourself in order to find out interpolation – Rakesh Joshi May 27 '17 at 5:14
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We should read or understand Chapters 22, 23 and 24 of Uma Samhita of Shiva Purana completely to get proper meaning. In these 3 chapters, Vyasa asks Sanatkumara to explain things so that he can get Vairagya (detachment). Sanatkumara here explains things in such a way that Vyasa develops detachment.

From Chapter 22 of Uma Samhita,

व्यास उवाच
विधि तात वदेदानीं जीवजन्मविधानत:।
गर्भस्थितिं च तस्यापि वैराग्यार्थं मुनीश्वर॥१॥

Vyasa said, “O excellent sage, how does the living being remain in the mother's womb in the process of birth. You kindly mention with purpose of achievement of the vairagya or detachment.

सनत्कुमार उवाच
शृणु व्यास समासेन शास्त्रसारमशेषतः।
वदिष्यामि सुवैराग्यं मुमुक्षोर्भवबन्धकृत्॥२॥

Sanatkumara said, “O Vyasa, I shall now speak out in brief the essence of all the Scriptures, which bestows detachment and removes the Worldly bondages.

Sanatkumara can explain how birth happens in simpler way but he chooses words demeaning physical body and sensual pleasures, so that it can develop Vairagya. You can read complete Chapter 22 to understand it in detail. Let me quote some verses said by Sanatakumara.

यथा गिरिवराक्रान्तः कश्चिद्दुःखेन तिष्ठति।
तथा जरायुणा देही दुःखं तिष्ठति वेष्टितः॥३०॥

As a person Surrounded by the mountains (slanting lands), feels miserable, similarly the jiva having been surrounded by the membrane in the womb, feels miserable.

पतितः सागरे तद्वद्दुःखमास्ते समाकुलः।
गर्भोदकेन सिक्ताङ्गः सर्वदाऽऽकुलितस्तदा॥३१॥

As a person feels disturbed with a fall in the ocean, similarly the creature, during the period of pregnancy, having been drowned in the water of the womb feels painful,

लोहकुम्भे यथा न्यस्त: पच्यते कचिदग्निना।
गर्भकुम्भे तथा क्षिप्तः पच्यते जठराग्निना॥३२॥

As a person is roasted in an iron vase with the fire, similarly the creature placed in the vase like womb is heated with the gastric fire.

Here Sanatkumara explains painful side of rebirth so that Vyasa can develop detachment and thereby he can avoid rebirth.

From Chapter 23 of Uma Samhita,

शुक्रशोणितसंयोगाद्देहः संजायते यतः।
नित्यं विण्मूत्रसम्पूर्णस्तेनायमशुचिः स्मृतः॥२॥

The body is considered to be impure, because it is formed of the semen and blood and is filled with filth as well as urine.

यथान्तर्निष्ठया पूर्णः शुचिमान्न बहिर्घटः।
शोध्यमानो हि देहोऽयं तेनायमशुचिस्ततः॥३॥

It is like a vase filled with filth and as such, though it outwardly looks pure, but in reality it is impure. Similarly, the body though is purified outwardly, but inwardly it is not so.

सम्प्राप्यातिपवित्राणि पञ्चगव्यं हवींषि च।
अशुचित्वं क्षणाद्यान्ति किमन्यदशुचिस्ततः॥४॥

The extremely auspicious pancagavya as well as the havirdravyas also get polluted with the mere touch of the body in a moment. What more impurity could be these.

हे जनाः किन्न पश्यन्ति यन्निर्याति दिनेदिने।
स्वदेहात्कश्मलं पूतिस्तदाधारः कथं शुचिः॥६॥

O humans, do you not observe that the filth and urine, which daily emerges from the body, (which are impure) then how could the body, which is the source of the same could be pure?

But same chapter says the man whose mind is pure can make his body pure. You can see Sanatkumara is explaining things in such a way that Vyasa develops Vairagya.

Sanatakumara also says:

स्त्रीष्वध्यासितचित्तस्य ये पुंसः शुक्रबिन्दवः।
ते सुखाय न मन्यन्ते स्वेदजा इव ते तथा॥५५॥

The drops of semen of a person who is lustful with his mind engaged in women when dropped, they cannot make him comfortable like the drops of sweat.

कृमिभिस्तुद्यमानस्य कुष्टिनो वानरस्य च।
कण्डूयनाभितापेन यद्भवेत्स्त्रीषु तद्विदः॥५६॥

A leprous monkey, when it scratches itself having been afflicted with worms, the same pleasure is derived by cohabiting with a women.

यादृशं मन्यते सौख्यं गण्डे पूतिविनिर्गमात्।
तादृशं स्त्रीषु मन्तव्यं नाधिकं तासु विद्यते॥५७॥

The pleasure one derives from the company of a woman, is equal to the pleasure derived from a boil by removing the puss. There is nothing more to it.

These strong words are aimed to develop Vairagya.

In Chapter 24, Vyasa asks story of Apsara Panchachuda and Narada (which seems to be famous story among Sanyasa to develop Vairagya). All those quotations about women are opinions of Apsara and whole purpose of recounting this story is to develop Vairagya. This is what Sanatkumara says at end:

इति श्रुत्वा वचस्तस्या नारदस्तुष्टमानसः॥
तथ्यं मत्वा ततस्तद्वै विरक्तोऽभूद्धि तासु च॥३६॥

Sanatkumara said, "Listening to the Words of the nymph, and taking them to be true, Narada felt detached.

इत्युक्तः स्त्रीस्वभावस्ते पञ्चचूडोक्त आदरात्।
वैराग्यकारणं व्यास किमन्यच्छ्रोतुमर्हसि॥३७॥

O Vyasa, I have narrated about the nature of the woman, as was explained by the apsara Pañcactida, which is the cause of my getting detached. Now what else do you intend to listen from me.

Sanatkumara says this story helped him in getting Vairagya.

Does that mean Sanatakumara really hates Human body as he said it is impure?

No. In chapter 20 of same Umasamhita, Sanatakumara praises human body as vehicle to Moskha and says it is even difficult for Devas to attain Humanbody.

मानुष्यं च समासाद्य स्वर्गमोक्षप्रसाधनम्।
नाचरत्यात्मनः श्रेयः स मृतः शोचते चिरम्॥३०॥

The human body is the means for achieving of the heaven and moksa and even after achieving the same, he does not do good to himself. After death he keeps on thinking for a long time.

देवासुराणां सर्वेषां मानुष्यं चातिदुर्लभम्।
तत्सम्प्राप्य तथा कुर्यान्न गच्छेन्नरकं यथा॥३१॥

It is difficult for even the gods and the demons to achieve the human body. Therefore after achieving the human body, one should act in a way that he has not to face the agonies of the hell.

Uma Samhita itself praises Divine Mother or Shakti from Chapter 46. As explained in other answer, Chapter 4 of Vyayaviya Samhita (Uttara Bhaga) praises woman as Divine Mother.

शङ्करः पुरुषाः सर्वे स्त्रियः सर्वा महेश्वरी।
सर्वे स्त्रीपुरुषास्तस्मात्तयोरेव विभूतयः॥५४॥

All the men represent Shankara, while their spouses represent Shivaa (Maheswari). Therefore all the men and women represent the grace of both of them.

So, Shiva Purana doesn't demean women.

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First of all it is not that chapter 24 of Uma Samhita Shiva Purana is wholly dedicated to Insult women. That chapter is just recording the dialogue which took place between Nãrada and Apsarã named Panchachuda. And Apsara Panchachuda is speaking all things about women. So, the things spoken by Panchachuda should be looked upon under authority of Apsara and not under authority of Bhagavan.

The Mahabharata also recalls about this dialogue between Panchachuda and Narada in this chapter of Anushashana Parva. And it was told because Yudhisthira wanted to hear about disposition of women:

"Yudhishthira said, 'O best of the Bharatas, I wish to hear thee discourse on the disposition of women. Women are said to be the root of all evil. They are all regarded as exceedingly frail.'

"Bhishma said, 'In this connection is cited the old history of the discourse between the celestial Rishi Narada and the (celestial) courtezan Panchachuda. Once in ancient times, the celestial Rishi Narada, having roamed over all the world, met the Apsara Panchachuda of faultless beauty, having her abode in the region of Brahman. Beholding the Apsara every limb of whose body was endued with great beauty, the ascetic addressed her, saying, 'O thou of slender waist, I have a doubt in my mind. Do thou explain it.'

In the same way Shiva Purana also presents that story and says that it was intended for detachment of Narada:

Listening to the words of the nymph and taking them to be true Nãrada felt detached. (Uma Samhita chapter 24)

In the Mahabharata too Bhishma further goes on giving his opinions to induce detachment to Yudhisthira and says:

"Bhishma said, 'It is even so as thou sayest, O thou of mighty arms. There is nothing untrue in all this that thou sayest, O thou of Kuru's race, on the subject of women. In this connection I shall recite to thee the old history of how in days of yore the high-souled Vipula had succeeded in restraining women within the bounds laid down for them. I shall also tell thee, O king, how women were created by the Grandsire Brahman and the object for which they were created by Him. There is no creature more sinful, O son, than women. Woman is a blazing fire.

These all things are not taken to be literally they are just told to induce detachment.

Why does our Hinduism put Women as such an impure sinful disgusting beings?

All women are considered as form of Devi herself in Hinduism. And all such above things spoken by Panchachuda or others should not be taken literally. Here is what Lord Krishna tells in this chapter of Harivamsha;

 यल्लिङ्गाङ्कं यच्च लोके भगाङ्कं
        सर्वं सोम त्वं स्थावरं जङ्गमं च ।
    प्राहुर्विप्रास्त्वां गुणिनं तत्त्वविज्ञा-
        स्तथा ध्येयामम्बिकां लोकधात्रीम् ॥२-७४-३२

O the great lord accompanied by Uma! The fixed and movable entities of this world marked by masculine and feminine genders, are the manifestations of both of you. The wise brahmins, knowledgeable about the principles, call you the one with qualities and worship ambikA, as the mother of the world.

Same thing is also told by Kashyapa in Harivamsha of Mahabharata:

 यल्लिङ्गाङ्कं त्र्यम्बकः सर्वमीशो
        भगलिङ्गाङ्कम् यद्ध्युमा सर्वधात्री ।
    नान्यत्तृतीयं जगतीहास्ति किञ्चि-
        त्महादेवात्सर्वसर्वेश्वरोऽसौ ॥२-७२-६०

All bodies in the world with masculine gender (Lingam) are forms of three eyed lord shiva. All bodies in the world with feminine gender (Bhaga) are forms of universal mother Uma. There is nothing else in the world other than these two. Lord shiva is the lord of all.

Same thing is told by Upamanyu in Mahabharata:

Brahma has for his sign the lotus, Vishnu has for his the discus, Indra has for his sign the thunder-bolt. But the creatures of the world do not bear any of the signs that distinguish these deities. On the other hand, all creatures bear the signs that mark Mahadeva and his spouse. Hence, all creatures must be regarded as belonging to Maheswara. All creatures of the feminine sex, have sprung from Uma's nature as their cause, and hence it is they bear the mark of femininity that distinguishes Uma; while all creatures that are masculine, having sprung from Siva, bear the masculine mark that distinguishes Siva. That person who says that there is, in the three worlds with their mobile and immobile creatures, any other cause than the Supreme Lord, and that which is not marked with the mark of either Mahadeva or his spouse should be regarded as very wretched and should not be counted among the creatures of the universe. Every being with the mark of the masculine sex should be known to be of Isana, while every being with the mark of the feminine sex should be known to be of Uma. This universe of mobile and immobile creatures is provided by two kinds of forms (viz.,male and female).

Upamanyu tells this to Lord Krishna in Vyayaviya Samhita chapter 4 Shiva Purana:

यथा न जायते पुत्रः पितरं मातरं विना ।
तथा भवं भवानीं च विना नैतच्चराचरम् ।
स्त्रीपुंसप्रभवं विश्वं स्त्रीपुंसात्मकमेव च॥ r> As a child can not be born without parents, similarly this mobile and immobile world can't be created without Bhava and Bhavani. Because of the emerging of world due to union of man and women, therefore it is called as the one having the nature of both male and female.

And Upamanyu again repeats:

शङ्करः पुरुषाः सर्वे स्त्रियः सर्वा महेश्वरी ।
सर्वे स्त्रीपुरुषास्तस्मात्तयोरेव विभूतयः ॥ (Shiva Purana Vyayavviya Samhita chapter 4)

All males in this world represent Shankara and all females represent Maheswari. Therefore all men and women represent grace of both of them.

Thus all women are considered as representation of Devi herself. So, there is no disrespect.

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    It would be better if you can answer based on the specific question of this text alone .. – Rakesh Joshi May 26 '17 at 8:26

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