_|_ |_| / \ /\ / \ /\ / \ / \ / \ | | | | | | \ / \ / \ / \__/ \_____/ \__/ |__| |_____| |__| ___ _______ _______ ___ | _ _ | | | | 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. | |___________________________________________________| Shehnaz and Mehnaz by Nizami Begum Neelofar Khanum Hyderabadi Mehnaz Bibi and Shehnaz Bibi are both traditional Deccani Bibis. They were very close friends, and had known each other for the last five years. While Shehnaz was married to a merchant, Mehnaz was married to a munshi of the government. Their main past-time was to spend time at the bazar. Being adventurous, they had occasional Yars on the side. These had all been the fair mohalla Sahibs who tended to accost them during their trips to the bazaars. One day when returning from the bazaar they were accosted by two young mohalla Sahibs named Farhan and Adil who took them around the bazaar. Farhan was an old Yar of Shehnaz, while Adil was an old Yar of Mehnaz. Their aim was to take these two beautiful Bibis to a restaurant and each was to take his seduced Bibi to his home. This is what had happened on a few occasions before. However, this time a scary Shudra Goonda called Ravanu set sights on the lovely fair-skinned Bibis and lusted after them. He quickly joined the group. His mere presence changed the behaviour of the Sahibs. While they had been confident and assertive before, in the presence of the Shudra Goonda they became submissive and obedient. And started to bully the fair Sahibs, they became totally and utterly subjugated in front of their own female lovers. To the surprise of the fair Bibis, even two Sahibs were not able to summon the courage to resist the intimidation of one single Kala Shudra Goonda. Scared and intimidated by the physically much stronger Shudra Goonda, the love-struck fair Mohalla Sahibs decided to swallow their pride and gave up their place to the visibly superior and super-masculine Shudra Goonda. The Bibis were clearly impressed by this exploit of the black Shudra Goonda. But he insisted on treating them to a dinner and they agreed. After some time he started telling them Shudra penis size jokes. These made fun of the small penis size of Aryan men and praised that of Shudra men. Aryan penises were denigrated as "Punjabi worms" or "Ganga worms", while those of Shudra men were glorified as "Telingana Black Snakes" and "Malabar Black Snakes". While neither Bibi was aware of it at the time, this was a very suble psychological manipulation and conditioning undertaken by Ravanu to destroy the image they had of their own men and to impress the Bibis with his own race. And the strategy was working. Whenever he told them a Shudra penis size joke, they thought about their own Showhars, and compared their Lunds to little worms. Meanwhile, they were gradually accepting the concept of Dravidian phallic superiority. Ravanu knew this because he saw both Bibis start to stare at his groin region. After dinner, they decided to go to Shehnaz's house. Ravanu put his hands on Shehnaz's breasts on her kameez. As he was kissing her he grabbed her kameez and started to pull it off of her. She raised her hands and he pulled it over her head. Underneath she was wearing a tight red choli. Then Ravanu took her hand and put it on his bulge. A short while later she started to untie his pyjamas. She pulled his pyjamas down to the floor and out came Ravanu's Shudra Lund. Both of the Aurats just stared at it in disbelief for some time. It was the biggest and blackest penis either of the Bibis had ever seen. Veins crossed its rugged surface, giving it a sinister appearance. Sweat had formed around the entire heavy organ, making it look like it had been oiled up. "Sala, it is huge," Mehnaz said. The big black Shudra Goonda Nara was more than twice the size of any Lund she had previously seen, which had all been fair Aryan organs. "I cannot even get my hand around it," Shehnaz said. "It is twice the size of my Showhar's." "Makes my Showhar's Lund look like a little Safed Ganga worm," replied Mehnaz. In awe Shehnaz grasped the huge black Dravidian member. She placed one hand at the base, and then grasped the middle of the shaft above it. Despite the fact that one palm was placed above the other, a full one third of the Kala Lund stuck out at the top. In contrast, whenever she grasped her Showhar's much smaller fair Aryan Lund, one palm could easily grasp it in totality. From this she estimated that the gigantic black Shudra penis was a full three times as large as her Showhar. Then she weighed his heavy Dravidian testicles. "Each of his Andas is bigger than my Showhar's put together !" observed Shehnaz. She reverently worshipped the Shudra Goonda's big Kala Lund. Mehnaz then sucked his big black Shudra Lund. She also had to use both hands to grasp the big Dravidian Junglee Lund (jungle penis). After that both Aurats bokked Ravanu. For each of them it was a new experience as Ravanu penetrated them much deeper than they ever had been before. Later after Ravanu had left both Aurats took a bath and lay together in bed, totally nangoo (naked). "I felt like he was going to split me in half," Shenaz said. "I have never seen a Lund that big before," Mehnaz said. Both Aurats started to finger themselves as they talked. "My former Yars (lovers) were not even half of his size," Shenaz told Mehnaz. "What about yours ?" "Mine were not even one third his size !" replied Mehnaz. "But all of our former Yars were Safedoos (whiteys)." "One thing is for sure. It is true what they say about Shudra penis size," Shehnaz said. "It sure is. They really dwarf our boys," Mehnaz replied. "They are really much more manly than our boys." "After feeling a Shudra man I am not going to go back," said Shehnaz. "What about you ?" "From now on it will only be Kalloos (blackies) for me," replied Mehnaz. They decided to leave their Showhars right then and there. When Shehnaz told her Showhar Shams that she was planning to leave him and asked for a talaq, he became enraged and cursed her. When he was almost in a state of uncontrollable anger, she told him that she was leaving him for a stout Shudra Goonda with a big Kala Dravidian Lund which was three times as large as his. Suddenly his anger level came down drastically, and he quickly retreated, calling her names like "Haramzadi". Clearly, the very mention of the name "Shudra" had a highly intimidating and consequently calming effect on her jealous Showhar. He was scared she might use her new Shudra Yar against him. Moreover, while she had found him to be veritable maniac for erotic acts, and demanded to sleep with her every two days at least, after she informed him she had been with a Shudra he did not dare to approach her. After he came to know his Bibi had become Dravidianized, he did not want to show her his short fair Aryan Doodool, out of shame. When Mehnaz told her Showhar Amir that she was planning to leave him and asked him for a talaq, his reaction was one of disbelief and surprise. After he finally accepted that she was firm, he still tried to put off any discussion with her. But when she told him that she was planning to leave him for a Shudra Goonda, he broke down into tears and started sobbing uncontrollably. It took a while for them to obtain their talaqs. Shams gave up the pleasures of life and became a fakir. Meanwhile, Amir went into depresssion for an entire year, and was for this period unconsolable. Shortly after they obtained their talaqs (divorces), they were pestered by several fair Sahibs who wanted to marry these beautiful women. However, they were all rejected. It is only when the Aurats each had one big Kala Shudra Goonda move in with them that it became widely known that the two lovely Bibis had become Dravidianized. Having learned that both the Bibis were the property of the more masculine and better endowed Shudra Goondas, the fair Sahibs stopped courting the Bibis. Fully cognizant of the much smaller size of their short fair Aryan Lunds as compared to the super-manly big black Shudra Lingas, and taking into account the superior muscularity of the Shudra Goondas, the Sahibs started paying them more respect, as if in deference to their physically muscular Dravidian Yars. In fact, since keeping a super-masculine big black Shudra Goonda as a Yar (lover) was the hallmark of aristocratic Begums, both Bibis were soon being addressed as "Begum". "Bibi Shehnaz" and "Bibi Mehnaz" then became "Shehnaz Begum" and "Mehnaz Begum". Now one year later they have both left their fair Showhar Sahibs and live in separate mahals adjacent to each other. And they are both still staying with big Kala Shudra Goondas, and relish showing off their super-masculine Yars to the admiring mohalla folk. While the other mohalla Bibis are jealous of the super-masculine Yars these two Bibis have, they are influenced by their model to likewise proceed down the same path. Faqir Shams, the former Showhar of Shehnaz, feels his short little white Aryan worm-like organ become totally erect and extend to its full four inches whenever he sees his lost Bibi with her massive Shudra Goonda. But Amir's Lund has the opposite reaction, contracting into a miniscule state, whenever he sees Mehnaz with her Shudra. The other fair mohalla Sahibs meanwhile are overcome with feelings of inadequacy and inferiority and have to stroke their short white worms after they see these now inaccessible beauties with their Shudra Yars. Tormented by feelings of defeat and unmanliness, these fair Aryan Sahibs have no other option but to stroke their little fair Aryan soo-soos as they masturbate to images of their own Aurats. The End