_|_ |_| / \ /\ / \ /\ / \ / \ / \ | | | | | | \ / \ / \ / \__/ \_____/ \__/ |__| |_____| |__| ___ _______ _______ ___ | _ _ | | | | Persianate Erotic Library | | | | | | (Farsiyya | | | | | | Kitabistan-e-Lizzat) | | | | |_| http://asstr.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. | |___________________________________________________| Title: The Muslim Family Visit to the Peshwa's Paradise Author: Pundit Pranab Barpande Codes: afsm, aryan female-shudra male, shudra, shudra linga, brahmini, navab, gora lund, marathi Hema Mashelkar had lived twenty of her forty years in Poona, the main city of the large region of Maharashtra. She was born to Deshasht Brahmin parents in a city of the Desh. Her father was head priest of the Maha Vishnu temple in eastern Poona. To supplement their income, the Brahmin male priests of the Vishnu temple ran brothels outside the temples. As a temple city, Poona contained numerous brothels, catering to the numerous high-caste Brahmin and Marathi pilgrims. The prostitutes were Shudranis, or sometimes Brahmin widows. This was the origin of the devadasi tradition. Hema's father became quite rich through the secret brothel he ran outside the Maha Vishnu temple. When Hema's father suddenly disappeared with a lot of temple money, Hema's mother had to continue running the brothel. That was when Hema became introduced to prostitution. Soon, she viewed prostitution as normal, as that was the only world she had known. After a few years, Hema started her own brothel a short distance from her mother's. Called "Peshwa's Paradise", she focussed on delivering quality service to her customers. She wanted each and every of her customers to enjoy sex like the Peshwas did. Hence, Hema recruited young Marathi females and Brahmin girls like herself, as well as those escaping abusing husbands and those recoiling from the idea of marriage. Since her brothel belonged to the upscale Brahmin mohallas near the temple, she did not feature any Shudranis, unlike the more vulgar and cheaper joints near the large roads. In Brahmanical society, Bibis were considered subservient to their husbands, but unmarried Brahmin women enjoyed considerable freedom. She employed 12 Brahmin and Marathi women in her establishment. In addition to the pilgrams, the city teemed with Peshwas, politicians, administrators, merchants and scholars. The mohalla was called "Peshwa's Mohalla", in honour of the Peshwas who tolerated and frequented many brothels. One day, an Oudhi Muslim Navab named Hassan Ali Sharif arrived with his Bibi, Begum Zulekha, and a Shudra Naukar (servant) named Malabari. They were travelling through Maharashtra on a pilgrimage to the tomb of the famed Timurid Caliph Aurangzeb the Great at Aurangabad. The Navab wanted to have a Brahmin girl. Hema and her girls had never had a Shudra man before, because of the strict caste restrictions which existed in the Marathi country, especially the Brahmin-dominated regions. Shudras were forbidden to enter an Aryan brothel reserved for the fair-skinned Brahmin and Marathi males. The only reason why the Navab was able to enter Hema's brothel was because he passed off Malabari as a Nau-Muslim, or Shudra convert to Islam. Hema found it strange that a Muslim, even a Shudra convert, should wear lungi and chappal, but relented. However, in the Islamicate regions in the North, such as Punjab, Oudh and Bengal, caste rules did not exist and Shudras were widely used for menial and physically demanding labour. Some of the Brahmin and Marathi girls were fascinated by the Malabari, wondering if the rumoured sexual prowess of Shudras was true. Concerned that the muscular Shudra might hurt one of her younger girls, Hema assigned her most mature girl, Shveta, to take care of her Muslim visitors. Inside one of the luxurious Peshwa-style rooms, the Navab asked the pretty Brahmin girl to undress him. Shveta then turned to the Navab, and pulled off his kameez, and then untied his pyjamas. Soon Shveta had the Oudhi Navab totally nanga (naked), and started to play with his Zubb. Hasan Ali played with Shveta's large white Brahmin breasts. Under Shveta's expert manipulations, Hasan Ali's pink Aryan Zubb soon grew to its full four angosht (inches) in length. Meanwhile, Malabari started to remove Zulekha Begum's shalwar kameez. He took his time, playing with her large white Oudhi breasts and fair Muslim body. With Zulekha Begum nangi from the waist up, she then proceeded to caress Malabari's strong black upper chest. It became clear that Zulekha Begum wanted Malabar for herself. Seeing the fair and beautiful wide-hipped Musulmani Begum embracing the muscular black Shudra Naukar, Shveta asked, "Zulekha Begum, is it true that Shudras have large Sheeshnas (penises) ?" The Navab cringed at her question. He had thought that the Brahmin girls were pure and undefiled by the lecherous Shudra Kalas due to the strict Brahminical caste system of Manu and the Vedas. That is why he had wanted a Brahmin girl. Apparently, they still heard the rumours about Shudra men. Zulekha Begum smiled and then said, "Malabari, show her your Zubb." Malabari pulled off his lungi and let his Dravidian genitals emerge. Even in its totally flaccid state, his long Shudra Zubb hung down eight angosht (inches). "He Ram! So it is true!" exclaimed Shveta as she stared at the gigantic black Shudra penis hanging from Malabari's muscular body. It was the largest and blackest penis she had ever seen. Moreover, the long Dravidian organ was uncircumcised, implying that Malabari was at best a partial convert to Islam. At the same time, Hasan Ali felt depressed at the obvious interest the Brahmin girl was showing at the Shudra man. Moreover, he always felt somewhat small down there whenever he saw Malabari's huge black Dravidian pillar. He was worried the Brahmin girl would first go to Malabari instead of him. "If you satisfy my Showhar (husband), I will let you have some of my Naukar after I am done," said Zulekha Begum. Her nipple hardened under her blue kameez at the thought of her muscular black Shudra servant conquering the young Brahmin girl. "Why do you want to take him here ? You could take him in your hotel ?" asked Shveta. "Becaues we had to stay at a Pandoo (Brahmin) hotel, and they would not even let us bring Malabari inside, even after we explained that he converted to Islam. So we had to keep him in a hotel in the Shudra mohalla," replied the Oudhi Begum. "And those Pandoos said that we should dare not bring our Shudra into their hotel. Here, my Showhar will have his fun, and so will I." Happy that his Bibi had ordered the Brahmin girl to satisfy him first, Hasan Ali, quickly started to embrace the Brahmin girl. He had Shveta lie down on the divan and spread her legs. Then he leaned down and kissed her Brahmini Kussi, making her very excited. Hasan Ali then sat between her legs and entered her willing Brahmin slit with his hard Navabi Muslim penis. He had always heard that the Brahmin men had very small Zubbs, and that was why their females had very tight Kussis. To his delight, he found that what he had heard was definitely true. As he pounded into her, Hasan Ali saw Shveta repeatedly look at the stout Malabari Kala mating with his Bibi. Perhaps that was the reason she was sweating so much. He realized that his was probably the last Aryan Zubb which would be able to satisfy Shveta. The Brahmin wench was already curious about Shudra men. After tasting of Malabari's superior Shudra love tool, she would not doubt become addicted to Shudra males, just like his Bibi was. These thoughts made Hasan Ali ejaculate soon. His short and skinny pink Zubb spasmed wildly in the tight Brahmin kussi, shooting all of his Muslim Thukm into Shveta's womb. Some time thereafter, Malabari also climaxed inside the Begum's Kussi. At this, Malabari dismounted from the fair Muslim Begum. "Shveta, you can have Malabari now." said Zulekha Begum. Malabari easily recovered his erection and walked over to Shveta. Shveta was surprised by his size and firmness. The muscular Malabari then mounted the Brahmin girl. Meanwhile, Zulekha Begum opened her white legs and pushed her Showhar's face towards her satisfied Kussi. Hasan Ali eagerly lapped at her Kussi, drinking of its feminine Aryan nectar mingled with potent masculine Shudra Thukm. His weaker Aryan erection took much more time to recover from an orgasm than Malabari's potent black member, so he knew he had to compensate using his Zaban (tongue). "Malabari, that feels fantastic. Give it to me hard." hissed Shveta as she was penetrated by the Shudra. Malabari realized that the Brahmin whore liked sex much rougher than the refined aristocratic Muslim Begums. He slapped Shveta on her rump, and then pinched her pink breasts. Shveta loved it. Her fair Brahmin body roared over Malabari's large Dravidian erection, with wild convulsions of pleasure. Meanwhile, Zulekha Begum, having climaxed on her Showhar's Zaban, let her Showhar penetrate her with his small pink erection. He was happy to be able to insert his Zubb into his Bibi's Kussi. However, her pink Aryan Musulmani Kussi had been stretched out by the huge black penises of her Shudra and Dravida lovers. Hasan Ali hence could not succeed in making his Bibi climax with his much smaller pink Aryan organ, but he gave her a good time and had brought her to orgasm using his Zaban (tongue) earlier. Zulekha Begum was immersed in perspiration as her Showhar futilely tried to satisfy her. "Malabari you are so wonderful. You can do whatever you want to me with your mighty Shudra Sheeshna," hissed Shveta. Malabari ploughed her hard, sometimes fast, sometimes slow. Shveta reached multiple orgasms as Malabari filled her up. He let her have several orgasms. But finally, the stimulation of the tight pink Brahmini Kussi wrapped around his large black Shudra erection was too much for him. He grunted and cursed as he released repeated squirts deep inside the Brahmin girl's pink Kussi. As Hasan Ali dismounted from Zulekha Begum, Malabari dismounted from Shveta. "We had a good time," Zulekha Begum told her Showhar. "That was the best sex I ever had." "My Begum, you can come back any time you want. But we will make Hema give you a big discount if you bring along Malabari," Shveta said. The End