అన్నవారు బాగున్నారు, పడ్డవారు బాగున్నారు, నడుమ ఉన్నవారే నలిగి చచ్చారు.
annavaru bagunnaru, paddavaru bagunnaru, naduma unnavare naligi chachcharu.
Those who said it are fine, those who fell are fine, but those in the middle were crushed to death.
This proverb is used to describe a situation where two opposing parties involved in a conflict or a transaction remain unscathed, while the innocent intermediaries or bystanders suffer the most. It highlights the plight of the middleman or the common person caught in the crossfire of others' actions.
Related Phrases
చక్కనివాళ్ళు చిక్కినా బాగుంటారు, సన్నబీర మాసినా బాగుంటుంది.
chakkanivallu chikkina baguntaru, sannabira masina baguntundi.
Beautiful people look good even if they get thin, just as the 'Sanna Beera' vegetable looks good even when it wilts.
This proverb is used to describe things or people of inherent quality. It implies that true beauty or excellence does not vanish easily due to temporary hardships or physical changes. Just as a naturally beautiful person retains their charm even after losing weight, high-quality items or virtuous people maintain their grace even in difficult times.
తీసినవారు బాగానే ఉంటారు, తీయించుకున్నవారు బాగానే ఉంటారు, ఎదురైన వారికి తగులుతుంది ఎదురుమిత్తి.
tisinavaru bagane untaru, tiyinchukunnavaru bagane untaru, eduraina variki tagulutundi edurumitti.
The one who took (loan/money) is fine, the one who gave is fine, but the one who comes across them gets the bad luck.
This proverb describes a situation where two parties involved in a transaction or dispute are unaffected, while an innocent bystander or a third party who happens to pass by suffers the consequences. It is used to highlight the irony of collateral damage or getting blamed for something one has nothing to do with.
నిన్న ఉన్నవారు నేడు లేరు
ninna unnavaru nedu leru
Those who were there yesterday are not here today
This expression highlights the impermanence and fragility of human life. It is often used to reflect on the sudden passing of someone or the transient nature of existence, reminding us that life is unpredictable and can end at any moment.
ఆలి వంకవారు ఆత్మబంధువులు, తల్లి వంకవారు తగినవారు, తండ్రి వంకవారు దాయాదులు
ali vankavaru atmabandhuvulu, talli vankavaru taginavaru, tandri vankavaru dayadulu
Your wife's people are your own relations; your mother's people are distant relations; your father's people are enemies ( because they are co-heirs ). ( See Vēmana Book II, 32. )
This proverb reflects traditional social dynamics in family relationships. It suggests that a person feels closest to their wife's family (in-laws), considers their mother's side as respectable well-wishers, but views the father's side with caution or as competitors due to historical disputes over ancestral property and succession.
నిన్న ఉన్నవారు నేడు లేరు
ninna unnavaru nedu leru
They who yesterday were to-day are not. The uncertainty of life. To-day stately and brave, to-morrow in the grave. ( Danish. )
This expression refers to the transient and unpredictable nature of human life. It is commonly used to comment on the mortality of man or to express shock and sorrow when someone passes away suddenly. It emphasizes that life is fleeting and nothing is permanent.
ఏమయ్యా మావారు బాగున్నారా అంటే అమ్మా బాగానే ఉన్నారు, విత్తనాలు, వడ్లు తింటున్నారు. దాపుడు బట్టలు కడుతున్నారు అన్నాడట.
emayya mavaru bagunnara ante amma bagane unnaru, vittanalu, vadlu tintunnaru. dapudu battalu kadutunnaru annadata.
When a woman asked, 'Sir, is my husband doing well?', the man replied, 'Yes mother, he is doing well; he is eating the seeds and grains meant for sowing, and he is wearing the funeral clothes.'
This satirical proverb describes a situation where someone is outwardly claimed to be 'doing well' while actually being in a state of utter ruin or misery. It is used to mock people who try to paint a positive picture of a disastrous situation, or to describe someone who is surviving by consuming their future resources (seeds) and dignity (funeral clothes).
పందిరి పడి చచ్చినవారు, ఇల్లు పడి బతికినవారు లేరు
pandiri padi chachchinavaru, illu padi batikinavaru leru
No one has died from a thatched awning falling, and no one has survived a house falling.
This proverb highlights the difference between minor and major calamities. It implies that people usually survive small setbacks (the awning), but a total collapse or major disaster (the house) is rarely something one can recover from. It is often used to emphasize the severity of a situation or the scale of risk involved.
పడ్డవారు చెడ్డవారు కాదు
paddavaru cheddavaru kadu
Those who fall are not bad people.
This proverb is used to encourage resilience and offer perspective after a failure or a mistake. It means that falling down, making an error, or facing a setback does not diminish a person's character or value. It emphasizes that failure is a part of life and what matters is the ability to get back up rather than the fall itself.
చచ్చినవారు వత్తురె ఏడ్చినంత మాత్రాన?
chachchinavaru vatture edchinanta matrana?
Will the dead return just because you cry?
This proverb is used to convey that worrying or grieving over something that is irrevocably lost is futile. It emphasizes the importance of accepting reality and moving forward, as some situations cannot be reversed regardless of how much emotional distress one expresses.
అన్నం తిన్నవాడు, తన్నులు తిన్నవాడు మర్చిపోరు
annam tinnavadu, tannulu tinnavadu marchiporu
The one who ate food and the one who received beatings will never forget.
This proverb highlights how human memory is deeply impacted by both kindness and suffering. A person will always remember the one who helped them during hunger (gratitude), just as someone will never forget the person who caused them physical or emotional pain (resentment).