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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 |
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| of PEL. Please read these before |
| proceeding below. |
|_____________________________________________|
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| 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. |
|___________________________________________________|
Dravidianization at the Lakhnau Wrestling Ground
by Padshahi Begum Sufiya Sultana
Zeba grew up as an Ashrafi Aryan girl in Oudh. As a young girl, she had no freedom as her parents were anxious
to preserve her virginity. However, after her marriage, she found that she had much freedom. She made friends
with several of the mohalla Bibis (wives).
FIRST VISIT
One day one of the Bibis suggested, "Let us go to the wrestling ground !"
One of the Bibis turned to Zeba and said, "Don't tell your Showhar, Zeba, that you are going to the wrestling
match. Our Safedoo Sahibs become so jealous when they hear we go to the wrestling ground! So make sure you wear
your burqas (veils). Tell him you went to the bazaar." The other Bibis laughed.
She did not understand why the fair Sahibs should become jealous. But in any case she agreed.
She was nervous as it was her first time at the wrestling ground. She was surprised to see that the wrestlers
were almost nangoo (naked), wearing only tight lungis around their waists. She had never seen so many men with
their bare bodies showing like that.
What was more surprising for her, however, was that most of the wrestlers were Kala. She came to know that they
were called "Malabars", probably because they had been brought from the Dravidian lands, she wondered. She
noticed that the Dravidian Malabari wrestlers were extremely well-muscled and physically much better built than
the males of her own mohalla.
Then a Malabari fighter defeated a Punjabi Pehelvan. She then understood what the other Bibis had meant by
jealousy. The Malabars were stronger than the Aryans.
At the end of the matches, some of the Bibis returned with her to their own mohalla. However, Zeba noticed that
some Bibis went to a dhaba near the ground, which was also frequented by the Dravidian wrestlers. Maybe they
have gone their to talk to their Malabari heroes, she wondered. They would get a closer look at their large
black Shudra muscles and then no doubt go back home a little later. Zeba snickered at how naughty some of the
mohalla Bibis were, ogling at the large black muscles of those Malabar wrestlers. She felt naughty herself, for
having caught several glances at their strong black bodies.
At home, her Showhar asked her where she had been. She was about to tell him she had gone to the wrestling
grounds when she remembered the warning of the other Bibis. "To the bazaar," she replied as she took off her
anonymizing burqa. She was herself surprised at having told a lie so easily. She was not used to lying, so she
felt somewhat ashamed of what she had just done.
Later at night, when she went to bed with her Showhar, she found herself comparing her Sahib to the Malabaris.
She thought that he looked so weak compared to them, but then quickly banished such shameful thoughts. However,
as her Showhar made love to her, she could not stop herself from thinking about the muscly black Dravidian
fighters she had seen earlier during the day. Ultimately, she had a big orgasm as she pretended that her Showhar
was one of those stout Kala Shudra wrestlers.
SECOND VISIT
After a few days she again went to the wrestling ground with her friends. She noticed that the Bibis were
clearly very interested in the Malabar wrestlers.
One of the Bibis, Farida was ogling a particularly well-muscled Dravidian wrestler. Anxious, she asked another
Bibi Mumtaz, "Have you ever thought what it would be like to be with that lovely Malabar ?"
The other Bibi Mumtaz looked at him and said, "With a body like that, he is every Aurat's dream !"
Farida laughed and said, "You know what they say about Dravidian men, don't you ?"
Mumtaz gave a wicked laugh and held her fair hands a foot apart. Several Bibis burst into laughter. But Zeba
did not understand what the Bibis meant.
"I would sure love to be bokked (copulated) by one of those muscly Kala Malabars," said one Bibi hoarsely.
Zeba was disgusted. These were the aristocratic, Ashrafi Bibis, Banus and Begums from the glorious lands of
Iran, Rajputana and the sacred land of Arabia, the choicest and most elegant of the Aurats of the Punjab, Oudh,
Rajputana, Kashmir and Bengal, the mothers and sisters of scholars, poets and kings. Yet, these fair-skinned
Aryan Bibis and Begums were lusting after the strange and ugly black-skinned men of a Dravidian race ! Yes, Zeba
Bibi herself had dreamed about those Malabars at night, but that was in silence ! The wantonness of the Bibis
offended her.
Then another fight started, this time between a Punjabi Pehelvan and a Malabari wrestler.
Zeba noticed that another strange thing happened. For some reason, the organizers seemed to regularly pair a
fair fighter against the black muscle-men. They did this even though she found that the fair Pehelvans were
almost always defeated by the more muscular and more aggressive Kalas. It was only a few muscular Pathan Jihadis
who were able to hold their own, and occasionally defeat the Malabaris. Zeba wondered why,and then noticed that
perhaps the answer lay with the audience.
The audience was always more animated when such fights occurred. She saw that the audience was also polarized
when such fights occurred. The men of course were separate from the women, but the lowly Shudras were also
separated from the fair Ashrafis. The fair Sahibs always supported the fair Punjabi or Pathan Pehelvans. On the
other hand, the Aryani Bibis, and both Shudra males and females in the audience supported the Malabaris. The
Bibis also roared much more loudly when a Kala Malabari was fighting a Safed northern Aryan Pehelvan. She could
see that they were much happier when a Malabari defeated a Punjabi Pehelvan than when just two Dravidians
fought. For some reason, humbling the fair Sahibs of their own race was eminently satisfying to the Bibis. She
could see some of the fair Sahibs in the audience cheering the Safedoos. In the rare event that the Pehelvan
won, the fair Sahibs were elated and happy, as if they had proven their own manhood in front of their Bibis. But
then she noticed the crushed look on their faces when the Malabaris won, and the triumphant cries of exuberance
from the Bibis. And whenever such fights occurred, the Bibis also made racially charged comments. They
denigrated the Aryan fighters, and praised the Shudras.
During the fight, one of the Bibis started praising the physical strength of the Malabars.
"Those Malabars sure have big muscles," Zeba heard one Bibi say. "Much stronger than our Safedoo Oudhi Sahibs."
"The best thing is their love muscle is also bigger," replied another Bibi and the other Bibis laughed.
Zeba felt awkward as she heard the Bibi say "love muscle". She knew that that could only refer to the penis.
But what the Bibi said seemed to make sense. The Dravidians were in fact more muscular than the Aryans, and it
seemed logical to then assume that the love muscle would also be larger. Zeba felt dizzy when she realized this.
When it was evening, the matches were over and some of the Bibis started to go home. Zeba noticed that once
again a few Bibis went to the dhaba.
As the match neared the end, she wondered. What was it that she had meant ? The Bibi had seemed to imply that a
fair-skinned Lund was somehow smaller and less satisfying. But then maybe she meant something else by "love
muscle". These thoughts haunted her.
Her questions were soon answered. This time when she left the ground with her friends, she once again found
some Bibis staying behind and going to the dhaba.
As she listened, she heard one of the Bibis ask Mumtaz if she wanted to come home to their mohalla or stay
behind. Mumtaz laughed and then said, "My Showhar's little white Lund just could not do the job last night. So
I will need a nice big Kala Shudra Lund to satisfy me ! I am staying behind !"
The words "little white Lund" continued to echo in her ears as she walked back to her mohalla with the other
Bibis. She was curious at what those Bibis who stayed back did. She was increasingly beginning to suspect that
it was not just talking to those Malabari heroes and looking at their muscles. She strongly suspected that
those Bibis were doing wrong things with the Malabars.
The next day in the mohalla, Zeba heard some of the Bibis ask Mumtaz how the night was. Zeba's ears poked up.
What night ? In her innocense, she had thought that the Bibis had gone to the dhaba to talk to their Malabar
heroes, and had then gone to their Showhars at home at night.
"His Shudra Lund is the biggest and the best," she responded aggressively. "Do you think that Safedoos even have
Lunds ?"
These statements shocked her - the Bibis clearly thought that those Dravidian fighters had bigger Lunds than
the Aryan men ! And how would she know how big his Lund was ? The only answer was that those curious Bibis who
stayed behind actually copulated with those Malabaris ! Bibi Zeba found her mind racing as she realized this.
Yet, that night she again fantasized about the strong black Dravidian wrestlers when she slept with her
Showhar. And somehow, she always thought again and again about the Malabaris defeating the Pehelvans, and she
became more excited when she thought about that.
THIRD VISIT
After a few more days she and her dosts again visited the wrestling ground. This time was a very large
wrestling match, the local Oudh championships.
The third time Zeba Bibi went to the wrestling ground, she tried to observe the Malabar groins. She noticed
that the bulge between the legs of the Dravidian wrestlers was indeed on average much larger than that of the
Aryan pehelvans. She also saw that many of the other Aurats were staring at the groins of the Dravidian
fighters.
As the matches progressed, she noticed that the Malabar wrestlers had interesting names. "Naba-Lingam",
"Maha-Lingam", "Ravana-Lingam" were some of the names she heard. Why did all the Malabaris seem to have a name
with Lingam ?
Curious, she asked one of the Bibis.
"A Linga is a big black Malabari woman-pleaser," she said. "And a Soo-soo is a useless short pink Sahibi
Pishabu !" she replied. All the Bibis laughed, and Zeba felt ashamed at having missed the meaning of the word.
One of the later fights was even more offensive. The name of the Malabari fighter was Malabar Karda Lingam,
which the announcer then translated as "Malabar Black Snake". Meanwhile, the name of the Aryan Pehelvan was
"Ganga Worm". Zeba wondered how the wrestlers got such naughty names. The "Ganga Worm" did not even look like a
wrestler, but instead appeared like a fair Sahib. The Bibis booed him down, and even the Sahibs in the audience
did not dare to support him. As expected the Malabar Black Snake defeated the Ganga Worm.
"A Telingana Black Snake can beat a Ganga worm any day," cried one of the Bibis in triumph.
Yes, the groins of the Malabaris were visibly larger and heavier than those of the Aryan pehelvans. But could
the difference in size be really that great as was implied ? Zeba wondered as the matches wore on. She tried to
measure and estimate the exact difference. Observing that the Dravidian muscles visible to her on the chest and
arm were about twice as large as those of the Aryan counterparts, she estimated that the Shudra penis should also
then be about twice as large as the Aryan. Extrapolating her measurements, she was shocked when this meant that
the Shudra Lund would twice of six angulis, or twelve angulis long ! In shock Zeba realized that this meant that
the Dravidian Lund would be more than a foot long !
One of the fighters was called "Short-Lund Aryan Boy". The audience laughed as he was defeated by Maha-Lingam.
That night she had the most intense orgasms of her life. Finally, she decided that she would have to try one of
the Malabars.
The next time she went to the wrestling ground, she stayed behind with the other Bibis.
"So you finally decided to become a real Aurat," one begum said lewdly as she left.
She found that the Bibis left the dhaba after some time with a Malabari wrestler. After some time she was also
accosted by a Malabari. He took her to his home in the Shudra mohalla.
When he took off his tight wrestler trouser, she was not very surprised when she saw the biggest and blackest
Lund of her life. He tied a towel around the base so as not to injure her. She was not able to take all of it,
despite stretching to the maximum. Yet, it was the most satisfying sex she ever had.
It is with great difficulty that she walked home to her mohalla after that. She was unable to walk properly,
and when she reached home her Showhar asked where she had gone. She told him the bazaar, and then they went to
bed. He wanted to make love with her, but she was sore and told him she was tired.
But he was insistent. When he pulled his Lund out, she could not help but think how much smaller, how
dwarf-like it appeared just after she had seen that huge black Dravidian Lund.
As he kissed her breasts, she pushed his face gently down towards her genitory. He lapped at it.
Had he known that, just a short while before, a huge one-foot long black Dravidian Lund had just been up the
same Fuddi he was licking, he may not have licked with that much eagerness.
She almost laughed when he said, "Your Fuddi tastes much better than usual."
If he had known that he was drinking not just his Bibi's sweet Fuddi juices, but also the Thook of a stout
Malabari wrestler, then he would surely not have been that happy.
Her Showhar's short fair Lund easily slid into her slick and stretched Aryani Fuddi. She could barely feel him
as his short Lund was not able to provide any friction for her.
"You feel so stretched out tonight," he said.
"Us Aurats become streched out during the monsoon," she replied.
"Yes, I know," he responded.
As he thrust in and out of her, she compared his weak feeble thrusts with those powerful deep strokes of the
Malabari wrestler. As her Showhar reached her climax, she could not help but compare his short, pathetic
performance to the long-drawn mating of the Dravidian fighter. As his short and weak Lund climaxed inside of
her, she faked a climax too, breathing heavily and exclaiming loudly.
As he rolled off of her and then dozed off by her side, she found her thoughts again returnn to those muscular
black Malabari wrestlers. With that, she went to the bathroom. There, she inserted three fingers into her
engorged Fuddi and masturbated, pretending that those three fingers were the big black Lund of a Malabari
wrestler. In this manner she had an orgasm. Once she was done in the bathroom, she came back and slep beside her
Showhar. Yes, her life had changed forever. She had been irreversibly Dravidianized.
The End