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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. |
|___________________________________________________|
Madar's Secret Library
by Ghulam Shamsher Osmani Bangalistani
Status: Incomplete
From my boyhood I had fallen madly in love with my Madar. In fact, I was also jealous of my Papa and
detested him because of my love for my Madar.
Hence, I naturally tried to spy on my Madar whenever I could.
When she was out, I would go through her clothes and sniff the groin region of her shalwars. I
always enjoyed smelling both the front and back parts, so that I could enjoy the fragrance of her
Fuddi as well as her Nabur (buttocks). I also used to smell and chato (lick) her sandals, to enjoy the
fragrance of her voluptuous feet. Naturally, I knew every part of her room as good as she herself did.
However, my curiosity and my illicit passion for my own Madar is what then gave me countless nights
of heartbreak. I never bothered about her make-up and perfumes, which were stored in a series of small
shelves on the wall. One day I discovered a slight crevice below the arch of one of the storage
locations. I pushed my finger into the crevice and found that the back wall of the chamber was a false
one. Slowly opening it, I discovered it was a small passage to a secret chamber. It was dark, so I
could not see anything. Nervous, I slowly pushed in my hand. To my surprise I found that the chamber
was apparently filled with kitabs (books).
Slowly I pulled out a kitab. I looked at the cover, and realized that it contained a picture of
copulation. As I turned the kagazes (pages) of the kitab, my innocent eyes stumbled upon naughty words
such as "zubb" (penis), "fuddi" (vagina) and the like. In addition, I found numerous erotic
illustrations.
That was when I realized what I had stumbled upon. I had discovered my Madar's secret erotic library!
This was the key to her deepest, her most personal, her most lewd, fantasies. The more I knew, the
better my chances of becoming my Madar's Yar (lover).
I had myself secretly read a few Oudhi and Punjabi erotic kitabs, and was hence happy to find this
new library.
The general languages of the kitabs were clearly Farsi and Urdu. As I read the kitabs, I then
noticed that they were clearly set in the Deccani and Hyderabadi regions. Some were also set in the
Dravidian lands. It is then that I realized that the erotica which I had discovered was in fact
Hyderabadi and Deccani erotica.
It is the erotic illustrations which then caught my eye.
Like any young boy, I lecherously gazed at the heroines of the kitabs in all their states of undress.
I stared at the Ashrafi Orats, noble ladies, Bibis, Begums, Khanums, Khatoons, Sultanas, Shahzadis
(Princesses) and Shah-Banus. These were fair-skinned females of aristocratic Aryan stock from the
lands of Hind (North Indian Peninsula) and Iran, and of noble Semitic stock from the Arabian lands. I
enjoyed looking at their large white breasts, their hairy Fuddis and their massive white Gumbads
(buttocks).
However, as I gazed upon the illustrations, something unusual about the heroes in the kitabs struck
my young eyes.
Now, I was accustomed to seeing the Ashrafi Sahibs as heroes in the erotic kitabs of my own native
Oudh. However, in these kitabs the Ashrafi Sahibs clearly played a subsidiary role. For, in the kitabs
of my Madar I found that the Aryan Sahibs were fair, effeminate, weak and often koftas (sissies,
weaklings). The fair-skinned Nizams, Navabs, Shahzadas, Padshahs and Khaleefas of my own Qaum (race)
were rejected by the ravishing Aryani heroines, so that the Sahibs only found place in these kitabs as
Qarnus (cuckolds) and Ghurjis (wittols).
Instead, the ravishing Aryani heroines selected as their heroes the black-skinned, low-caste and
uncouth Shudra men. These were stout Kala Admis (black men) from the Dravidian Lands of Malabar, Tamil
Nadoo, Telingana, Khondistan, Gondwana and Karnataka, as well as from Lanka (Ceylon) and Habashiyya
(Abyssinia, Ethiopia). Supermasculine Shudra Goondas, over-muscular Malabari wrestlers, stout Telinga
Piyadas (Foot-soldiers) had totally monopolized the role of hero in these kitabs, relegating the fair
Ashrafi Sahibs to the role of Qarnu and Ghurji. They were shown as extremely muscular and having a
robust bone structure, and easily able to bully and intimidate the fair Sahibs I had till now been
accustomed to see as heroes in love.
The next aspect is extremely difficult for me, as an Ashrafi Aryan Sahib, to relate. However, the
main reason the Hyderabadi and Deccani heroines preferred the Shudra men as their heroes was that their
Lund size was much much larger than that of the Aryan Sahibs. I was not accustomed to this size in
the Oudhi erotica. And to my utmost shame and horror, the Hyderabadi and Deccani erotic kitabs
deliberately played on the dimensional superiority of the Shudra Lund as compared to the Aryan Lund.
The next unusual aspect of the kitabs which struck me related to their language. As I read some
fragments of text from the kitabs, I then realized that they were not written in the pure Farsi, pure
Urdu, or Persianized Oudhi languages which were customarily used in our northern Aryan lands of
Punjab, Oudh and Bengal. Instead, they were mostly written in the corrupt Hyderabadi and Deccani
dialects of Farsi and Urdu.
In horror I quickly realized that I did not fit the man which my Madar clearly fantasized about.
I followed her and found that she visited wrestling matches after her visits to the bazaar.
Then one day I followed her to the Shudra mohalla. This is where imported Telinga Piyadas lived.
To my shame I watched her copulate with a Shudra Goonda.
I however, was able to blackmail my Madar into letting me enjoy her. At first, she refused. When I
showed her her own kitabs, along with some of her markings in her own hand-writing, and when I told
her I knew the location of her library and had one of her dildoes, she buckled.
Unfortunately, the Shudras had stretched her Fuddi out, so I could not feel much.
The End