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| | | Persianate Erotic Library | | |
| | | (Farsiyya | | |
| | | Kitabistan-e-Lizzat) | | |
| |_| https://asstr-mirror.org/~mughal |_| |
____|____________________________________|_____
| |
| Erotic Stories in Iranianate Languages (Farsi,|
| Urdu, Punjabi, Hindustani or Hindi for short, |
| Bengali, Oudhi, Sindhi & Kashmiri), Prakritic |
| Indo-Aryan (Guzerati, Marathi, Braj, Sanskrit,|
| Concani, Oriya, Assamese, Maithili, Magadhi, |
| Rajasthani & Bhojpuri) & Dravidian Languages |
|_______________________________________________|
-----------------------------------------------
| Note |
| - No Copyright: This article has been |
| released to the Public Domain by the |
| author. Distribute Freely for any use. |
| - This is an erotic story involving all |
| manner of sexual acts between persons, |
| different races, animals, hermaphrodites |
| and objects. Access to minors, those |
| offended by such material and those |
| inhabiting regions where such material |
| is illegal are forbidden to continue. |
| - This tale may involve racist, casteist, |
| blasphemous, religiously biased and |
| other offensive material. Those likely |
| to be offended are not permitted to read |
| - All characters, persons, & events are |
| imaginary & fictitious. Any resemblance |
| to any entity living or not is purely |
| coincidental & unintentional. |
| - This is a translation of an ancient |
| manuscript/folk tale/personal experience |
| /rumour perhaps several centuries old. |
| Sole responsibility for this tale rests |
| with the originators and not PEL. |
| - By continuing below, you are implicitly |
| agreeing to all the terms & conditions |
| of PEL. Please read these before |
| proceeding below. |
|_____________________________________________|
----------------------------------------------------
| No Copyright: I, the creator of this work, hereby |
| release it into the public domain. This applies |
| worldwide. Further, I grant any entity the right |
| to use this work for any purpose, without any |
| conditions. Distribute Freely. |
|___________________________________________________|
Kashmiri Shahzadi learns about Deccan Hospitality
by Nizami Begum Neelofar Khanum Hyderabadi
Asma Beg was a pretty Kashmiri girl who grew up in a wealthy Kashmiri Muslim merchant family. When
she reached womanhood, her family desired to marry her to one of the wealthy Nizami families of the
Deccan. The Nizami families of the region of Hyderabad were held in especially high esteem. Thus,
Asma's family was especially happy to receive an offer from the Nizam of Shamsabad, for Shamsabad was
near Hyderabad, and was in fact part of Greater Hyderabad. The Nizami family of Shamsabad hence
belonged to the treasured lineage of the Hyderabadi Nizams.
She had heard that the Muslim men of the Deccan in the South were tanned and hence darker than the
handsome men of Kashmir. Hence, she initially opposed the idea of marrying a Deccani Muslim Nizam.
However, when she saw the handsome Nizam, she dropped her objections and decided to get married.
The marriage itself was a large function celebrated in Hyderabad itself, near the famous Char-Minar.
Both the Muslim families celebrated their union, and looked forward to expanding their own fortunes
through this match. The Kashmiri traders would now be free to export their goods, the sapphires and
fruits from Kashmir to the wealthy markets of Hyderabad. During the wedding night, Asma bestowed her
precious virginity on the lucky Nizam. In fact, she enjoyed playing with the Nizam's proud, five-inch
pink erection. It was slightly longer and thicker than a finger, and that is why she started to
lovingly call the Nizam's zubb as his "eleventh finger".
After her arrival in Hyderabad, Asma quickly settled down to her new married life. She was proud of
her Showhar, and her family benefitted enormously from the union. However, she soon found that not all
was as she had expected.
Firstly, she found that the incredible heat of the Deccan sun was unbearable. She had heard that it
became even warmer in the Dravidian lands, but the Deccan was warm enough. The only time one could go
out was in the evenings.
Then, she found that the food which the Deccani Musulmans consumed, sadly had been corrupted by the
local Dravidian cuisine. In particular, the Deccani Musulmans seemed to relish the spicy and extremely
strong Telingana pickles. While the Deccani Muslim food was still not as spicy as the Teloogoo
Dravidian food, yet it was much spicier than the Kashmiri food.
Meanwhile, Asma had another rude awakening when she found many of the Deccani Muslim women lusting
for the ugly Kala Telugu men, especially the Telugu Shudra men. She was surprised that the Ashrafi
Musulmanis of Hyderabad and the Deccan, who were the descendants of scholars and warriors from the
haloed lands of Iran and Arabia, would stoop to mating with the ugly, uncultured, Kalloo Teloogoo
Shudra men. Was not the Arabian Caliphate the greatest and largest empire ever created, the very
fountain of civilization ? Was the Iranian Empire of the Achaemenids not the greatest empire before
that ? Were Farsi and Arabi not the two oldest spoken languages in the world, continuously used for
more than five thousand years ? How could these shameless women betray their glorious race and cheat
on their husbands with these dirty Teloogoos ? These were the questions which swarmed through Asma's
mind.
Asma was shocked when she found that one of her close friends, Zeba, was cheating on her handsome
Deccani Muslim Showhar with the uncouth Shudras.
"Why do you want those Kalloos ?" cried Asma. "I would never even touch one of those filthy Kalloo
Teloogoos!"
"Oh Asma, in the lands up north, in Kashmir, Punjab and Oudh, you only have few Shudra men. And in
your Kashmir I hear that there are no Shudra men at all! That is why you do not know anything about
these wonderful Kalloo Teloogoos. Let me teach you, Asma. Those Kala Telingas have Zubbs that are
very big and Kala (black). Their Zubbs are much bigger than our own Safedoo men, Asma," explained
Zeba.
"No! That cannot be! Our men are bigger than those Kaffirs any day!" replied Asma in indignation.
"Asma, have you tried a Shudra man that you can say that ?" asked Zeba.
"No! I will never touch an ugly Kalloo !" retorted Asma.
"See, Asma. Those Safedoo Aryan men came from the cold northern climates. Because there is so little
Sun there, so their Zubbs became pink, and because of the cold, their masculine organs also became
small and shrivelled up. But the Dravidian Zubbs became black because of the Sun, and became much
bigger due to the heat," reasoned Zeba. "It is scientifically proven that the Dravidian man has a
larger penis than the Aryan man."
"Zeba, I do not believe that !" replied Asma.
"Shudra men are so much better. You should try one."
Asma was appalled. "No!" she exclaimed and immediately left.
A few days later, Asma was invited by her friends to a mehfil at one of the Begum's houses. Thinking
these Aurats to be her friend, she went to the mehfil.
At the mehfil, Asma was shocked when after a short time, a nearly nude male dancer entered the hall.
He danced around the hall and entertained the begums.
Meanwhile, some of the Begums started complaining to the hostess, demanding her to bring them a Shudra
dancer.
"Don't worry, he is just to start the fun," explained the hostess.
There, Asma was shocked to see a Shudra male dancer at the begums' mehfil.
"Tell me, Asma, answer this riddle. Why is a Telugu Zubb like a Telugu pickle ?" asked one of the
Begums.
"I don't know," wailed Asma.
"Both are much bigger and stronger than the normal varieties!" replied the Begum. The hall erupted
into female laughter.
"Come, make him show it to Asma. She is from Kashmir and has never even seen a Shudra Linga," shouted
one of the Begums. Asma recognized to her chagrin that the voice as that of her friend, Zeba.
Asma was afraid when the Shudra came towards her and stood in front of her.
The Telugu dancer than took off his tight pyjamas, exposing his genitals. The Begums of the hall
shouted loudly in pleasure. To her shame, Asma realized that the Shudra man's penis was much bigger
than her Nizam's own Zubb, and was also bigger than the fair male dancer's.
Then to her surprise, some of the Aurats grabbed her and started to take off her clothes. They then
held her down against her will.
While Asma begged them to let her go, their enjoyment was to see an unnatural race mate with her and
shame her.
"Time for this precious Kashmiri Kussi to get split open by some Kalloo Teloogoo Zubb!" hissed one of
the begums. The other Deccani Aurats laughed.
Her precious feet held wide, Asma could look between her legs and see the ugly Shudra man. Two of the
Begums were chusoing his gigantic black Zubb, making it hard.
Meanwhile, the Shudra male dancer penetrated and defiled her.
Asma felt him penetrate into her undefiled white Kashmiri Kussi. Then she felt the large Dravidian
battering-ram penetrate far beyond her Showhar ever did. When she felt the large Shudra Kinaaf enter
her womb, she wailed out aloud.
"Ya Allah! Watch that Buzurg Kalloo Teloogoo Zoobb go up that Safedi Kashmiri Kussi! So garm!"
exclaimed a female voice.
"This Buzurg Kala Dravida Zubb (big black Dravidian penis) in your tight Safedi Kashmiri Kussi (white
Kashmiri vagina) is our idea of Deccan Hospitality," joked another Sultana. The hall erupted into
laughter.
The Shudra then started to pound in and out of her.
"Go, Kalloo! Spoil that Safedi Kussi for those Safedoos!" hissed one of the Khanams.
Finally, Asma felt the Shudra shoot his Thukm into her sacred and hitherto undefiled Kussi.
"Now that you have tasted Kallu Telugu Zubb, you will never feel any mazaa with a Safedoo again,"
said Zeba.
When they finally let go of her, Asma quickly put on her shalwar kameez and went back to her mahal.
She took a bath, trying to wash off that uncouth Shudra sweat from her now defiled Aryan body. She
especially tried to wash out the dirty Dravidian Took from her soiled Kashmiri Kussi. In fact, she
felt so ashamed of what had happened that she did not sleep with her Showhar that night, telling him
that she was not feeling well and must have eaten something wrong in the mehfil.
It was only after three days that she felt worthy enough again to sleep with her Showhar the Nizam.
When the Nizam pulled off his pyjamas and showed Asma his pink pach-angosht (five inch) Aryan penis,
she was surprised at how small it appeared compared to the Telinga dancer's. Quickly she blotted out
that ungrateful thought from her mind and proceeded to make love to him.
But she found to her dismay that she could barely feel the Nizam's Aryan penis inside of her. The
other Deccani Aurats were right! She had been stretched out by the Teloogoo dancer's huge black Shudra
Zubb ! She quickly blotted out those horrid thoughts from her mind and tried to climax with her
Showhar. However, to her horror she found that she could not climax with him.
She hoped that that was only something which had happened that one night. But whenever he took off
his pyjamas, she always thought about how his short pink organ looked compared to that Teloogoo
dancer's huge black Dravidian Ishq-ka-Gurz (mace of love). And whenever he inserted his Zubb into her
Fuddi, she found that she could not obtain any friction inside her Fuddi and that she could never
climax with his short Safed Zubb. Whenever he mated with her, all she could think of was how his short
Safed Lund could only go up half-way into her Fuddi, and how the huge Kala Shudra Linga had gone all
the way into her womb. And as time progressed, she became more and more frustrated. Slowly she
realized that what the Bibis and Begums at that mehfil had told her about irreversible
Dravidianization was all true. Ultimately, she decided to face the facts: she had been permanently
Shudranized. She would have to again mate with Shudra men.
It is with the muscular black Teloogoos that she was finally able to relieve herself. Whenever her
Showhar is away, she secretly visits the Telinga mohallas and has intercourse with Shudra Yars.
The End