అంటూ సంటూ ఆసాదివానిది, రట్టూ రవ్వా గంగానమ్మది
antu santu asadivanidi, rattu ravva ganganammadi
All the offerings go to the priest, the noise to Gangânamma.
This proverb describes a situation where the hard work or the burden of a task is handled by one person, while another person (or a higher authority) gets associated with the commotion, publicity, or the ultimate blame. It is often used to highlight the unfair distribution of labor versus reputation, or when a minor issue is blown out of proportion while the actual core work remains unrecognized.
Gangânamma is a certain village goddess.
Related Phrases
రవ్వ రవ్వతో తెగుతుంది కాని, రాతితో తెగుతుందా
ravva ravvato tegutundi kani, ratito tegutunda
A diamond is cut by a diamond, but can it be cut by a stone?
This proverb suggests that certain tasks or people can only be handled or influenced by their equals or counterparts. Just as a hard diamond requires another diamond to be shaped, a strong-willed or highly skilled person can only be challenged or countered by someone of similar caliber, not by an ordinary or 'stone-like' force.
ఊరు పొమ్మంటున్నది, కాడు రమ్మంటున్నది.
uru pommantunnadi, kadu rammantunnadi.
The village tells you to leave, the graveyard tells you to come.
This proverb is used to describe someone who is very old and near the end of their life. It signifies that their time in the world of the living (the village) is over, and they are ready for the afterlife or burial ground (the graveyard).
అట్టుపిట్టు ఆసాదివానిది, రట్టురవ్వ గంగానమ్మది.
attupittu asadivanidi, ratturavva ganganammadi.
The food belongs to the priest, while the noise and blame belong to the Goddess Ganganamma.
This proverb describes a situation where one person enjoys all the benefits or profits of a task (like the Asadi priest taking the offerings), while another person (or a third party) gets all the blame, noise, and trouble associated with it. It is used to highlight unfair distribution of rewards and consequences.
నీకు రానిది, నేను విననిది, లోకంలో లేనిదీ చెప్పమన్నట్టు.
niku ranidi, nenu vinanidi, lokamlo lenidi cheppamannattu.
Like asking to tell something you don't know, I haven't heard, and doesn't exist in the world.
This expression is used to describe a situation where someone is asked to provide an impossible or non-existent explanation, or when someone is making up blatant lies that defy logic and reality. It highlights the absurdity of a request or a statement.
కాలు జారితే గంగానమ్మదే మహిమ అన్నట్టు.
kalu jarite ganganammade mahima annattu.
Like saying it is the miracle of Goddess Ganga if one's foot slips into the water.
This proverb is used to describe a person who tries to cover up their mistakes or accidents by attributing them to divine will or some noble cause. It mocks the hypocrisy of justifying a failure or a clumsy act as if it were a pre-planned or spiritual event.
రట్టూ రవ్వా రావిపాటి వారిది, పుస్తే పూసా పూసపాటి వారిది.
rattu ravva ravipati varidi, puste pusa pusapati varidi.
The fame and the diamond belong to the Ravipati family; the wedding disc and the bead belong to the Pusapati family.
This is a traditional Telugu proverb (sameta) used to describe a perfect match or a balanced distribution of wealth, status, and responsibilities between two families or entities. It highlights how different families have their own unique symbols of prestige—one known for material brilliance and reputation (Ravipati), and the other for marital sanctity and lineage (Pusapati). It is often cited during matrimonial discussions or when comparing the distinct merits of two prominent groups.
ఊరు పొమ్మంటుంది, కాడు రమ్మంటుంది
uru pommantundi, kadu rammantundi
The village says "go," the cemetery says "come."
This expression is used to describe a person who is extremely old or in the final stages of their life. It metaphorically suggests that the living world (the village) is ready to see them go, while the land of the dead (the graveyard) is waiting to welcome them.
About to die. He is burnt to the socket.
కాలు వంగినగాని, గంగానమ్మయినా పట్టదు.
kalu vanginagani, ganganammayina pattadu.
Even if the leg bends, even Goddess Gangamma wouldn't hold it.
This expression is used to describe an extremely stingy or miserly person. It suggests that even in a situation where they are forced to bow or humble themselves (like bending a leg), they are so tight-fisted that even a deity associated with cleansing and mercy wouldn't be able to get anything out of them, or they wouldn't offer anything even in extreme circumstances.
నీకు రానిది, నేను విననిది, లోకములో లేనిది చెప్పమన్నట్టు
niku ranidi, nenu vinanidi, lokamulo lenidi cheppamannattu
Like asking to say something you don't know, I haven't heard, and doesn't exist in the world.
This expression is used to describe a situation where someone is asked to perform an impossible task or provide information that is non-existent. It highlights the absurdity of a request that defies logic or reality, often used when someone makes unreasonable demands or asks for something completely fictional.
అంటు సంటు లేని కోడలికి మేనమామ కొడుకు వచ్చి చిక్కుడు చెట్టు కింద పక్కలు వేసినాడట
antu santu leni kodaliki menamama koduku vachchi chikkudu chettu kinda pakkalu vesinadata
The wife's maternal uncle's son, who had nothing to do with ceremonial uncleanness, went and sobbed under the bean tree. Chikkudu Chettu is the Lablab Cultratus, often grown over a shed in the yard of a Hindu's house. Claiming relationship.
This expression is used to mock someone who makes grand claims about their connections or importance when, in reality, they have no one to care for them or their situation is pitiful. It highlights a mismatch between a person's actual lonely/unsupported status and the absurd, trivial 'grandeur' they or others claim for them.