అండలేని ఊళ్ళో ఉండ దోషం, ఆశలేని పుట్టింట అడగ దోషం

This proverb emphasizes self-respect and practicality. It suggests that one should not reside in a place where there is no protection or community support. Similarly, it warns against asking for help or favors from relatives (specifically one's natal home) who no longer show love or willingness to give, as it only leads to humiliation.

This proverb describes a state of chaos, neglect, or lack of order. Just as a temple loses its sanctity without daily rituals and a village becomes vulnerable or disorganized without a leader, a system or institution without proper governance and maintenance will eventually decline and become useless.

This expression suggests that nothing happens without an underlying cause or motivation. It is often used to imply that if someone is acting unusually or if a rumor is spreading, there must be some truth or specific reason behind it.

* A somewhat different version of the story is given in the Madras Church Missionary Record for October 1865 by the Rev. F. W. N. Alxander : "I could get very little information from my informant about this ancient king, one thing only is certain that in his days the Mohammedans invaded this part of India and besieged Wurrangal, but the Fort was not taken in his days. The story told to me by several people is very contradictory and unlikely in itself. The most credible version seems to be, that Wurrangal was besieged by the Padasha of Delhi in person, and for 7 years the assailants were beaten by the threat of being thrown into the sea from the large space enclosed by the walls. Falling in this way, they at last took the king by stratagem. The Mohammedans feigned a desire for peace and decoyed Pra- táparudru outside the gates on pretence of making peace, and then seized him in a chariot and carried him off to Delhi and kept him there many days. Meanwhile things went on badly in Wurrangal. In the absence of their king the people refused to obey the minister, and anarchy reigned in the city. The minister resolved to deliver his lord from confinement, and restore him to his subjects. He went to Delhi and began to tell in the most public manner that he was come to release Pratáparudru, the imprisoned king. For this he was imprisoned and beaten again and again, till at last he was regarded as a mad man and no heed was taken of his sayings or doings. Roaming through the city, he at last found out where his lord was, and brought to him two legs of the carved ebony cot on which the king used to sleep in Wurrangal, and offered them for sale. They were recognized at once; and the pretended seller was asked where he got them and where the remaining pair was to be found. The king was told that the missing pair would be found on board a ship in the river, and he was asked to come and see them. To this the king assented, and somehow brought with him the Padasha of Delhi. They both went on board the ship indicated, and at the helm was seen the pre- tended mad man who was in truth the minister of the king. In an instant the ship was loose, and the sails spread, keeping in mid-stream they escaped down the river before they could be apprehended, and entering the Godaveri the king and the Padasha made their way to Wurrangal. The latter is said was subsequently released by ransom, and Pratáparudru died peaceably in his own city."

This proverb highlights professional immunity or indifference. A village accountant (Karanam) often has to perform unpopular duties or collect taxes, making him immune to the verbal abuse of people. Similarly, a washerman (Chakali) must handle everyone's soiled clothes as part of his job, so the social concept of ritual impurity through touch does not apply to him professionally. It is used to describe people who are unaffected by criticism or circumstances that are inherent to their role.

This is a popular Telugu saying used to describe the ubiquitous nature of Tamil people. It implies that just as crows are found in every corner of the world, you will find someone from the Tamil community (Arava) living and working everywhere, highlighting their widespread migration and presence.

This proverb suggests that for someone who lacks ambition, desire, or interest in life, their surroundings or environment become irrelevant. It implies that a sense of purpose is what drives a person to engage with the world; without it, even a whole country or great opportunities have no value to them. It is used to describe a state of total indifference or renunciation.

This proverb highlights two harsh realities: first, that intense desire or greed often blinds a person to moral or ethical wrongs (doing anything to achieve a goal); second, that a person running a business (like an innkeeper or caterer) is driven by profit and cannot afford to give away food for free or act out of pure merit/charity.

This proverb is used to indicate that certain things are universal and inescapable. Just as you will find crows in every village, you will find noise, problems, or specific types of people everywhere you go. It suggests that one cannot find a 'perfect' place free from common disturbances.

This proverb highlights the importance of leadership and purpose. Just as a temple without daily rituals loses its sanctity and spirit, a village or society without a proper leader or governance falls into chaos and loses its direction.

This proverb highlights the importance of social support and emotional bonds. It suggests that it is unwise to reside in a place where no one protects or supports you, just as it is futile and dignity-diminishing to expect help or ask for favors from one's maternal home when the family members there no longer have love or the intent to give.