చెవ్వాకు పోయినమ్మకు ఎంత వ్యసనమో, దొరికినమ్మకు అంత సంతోషము.
chevvaku poyinammaku enta vyasanamo, dorikinammaku anta santoshamu.
The lady who found the ear-ornament was as glad as the lady who lost it was sorry.
This proverb highlights the duality of loss and gain. It describes a zero-sum situation where one person's misfortune directly results in another person's benefit or happiness. It is often used to remark on the irony of life where the same event causes grief to one and celebration to another.
Ill-luck is good for something. ( French. )* * A quelque chose malheur est bon.
Related Phrases
ఆవాలు తిన్నమ్మకు యావ, ఉలవలు తిన్నమ్మకు ఉలుకు
avalu tinnammaku yava, ulavalu tinnammaku uluku
A woman who eats mustard seeds has desire; a woman who eats horse gram has a startle.
This proverb describes how different habits, foods, or actions produce specific physiological or psychological reactions. It is often used metaphorically to suggest that a person's behavior or guilt is a direct result of their secret actions—specifically, if someone has done something wrong (eaten horse gram which causes gas/discomfort), they will be jumpy or 'startled' when the topic comes up.
అయ్యకు రెండో పెండ్లి అని సంతోషమే కానీ, అమ్మకు సవతి పోరని ఎటుగడు.
ayyaku rendo pendli ani santoshame kani, ammaku savati porani etugadu.
Glad that father is getting remarried, but worried about the strife of a stepmother for mother.
This expression describes a bittersweet or conflicting situation where one aspect brings joy but another aspect brings significant trouble or pain. It is used when a benefit to one person causes hardship for another close to them, creating a dilemma where one cannot fully celebrate.
చెవ్వాకు పోయినమ్మకు దుఃఖమూ లేదు, దొరికినమ్మకు సంతోషమూ లేదు.
chevvaku poyinammaku duhkhamu ledu, dorikinammaku santoshamu ledu.
Neither the woman who lost her earring is sad, nor the woman who found it is happy.
This expression refers to an object or a situation that is of such low value or triviality that its loss doesn't affect the owner, and its discovery doesn't benefit the finder. It is used to describe things that are practically useless or insignificant to everyone involved.
ఏమీ లేనమ్మకు ఏడ్పుల శృంగారం, కలిగినమ్మకు కడుపుల శృంగారం
emi lenammaku edpula shringaram, kaliginammaku kadupula shringaram
Weeping is the ornament of a poor woman, embonpoint is the ornament of a rich woman.
This proverb highlights the difference in life's priorities and behaviors based on one's economic or social status. A person in poverty or misery often has nothing but their sorrow to express, while a wealthy or satisfied person finds beauty and fulfillment in their abundance and family. It is often used to describe how people's external expressions are dictated by their internal circumstances.
వచ్చినమ్మకు బయ్యారము, రానమ్మకు రాగాలు
vachchinammaku bayyaramu, ranammaku ragalu
For the one who arrived, a warm welcome; for the one who didn't, many complaints.
This proverb describes a common human tendency where a person who is present is treated with respect or given tasks, while those who are absent or failed to show up are criticized or spoken of with long, complaining tones (ragalu). It is used to highlight how people often grumble about those who aren't there to defend themselves or how presence dictates treatment.
అట్టు పెట్టినమ్మకు అట్టున్నర.
attu pettinammaku attunnara.
An attu-and-a-half for the mother who served an attu.
This proverb highlights the principle of reciprocity and generosity. It implies that those who give or help others will receive back even more than what they offered (interest/bonus). It is used to suggest that kindness is rewarded with greater kindness.
అయ్యకు రెండో పెండ్లి అని సంతోషమేకాని, అమ్మకు సవితిపోరు అని యెరగడు.
ayyaku rendo pendli ani santoshamekani, ammaku savitiporu ani yeragadu.
[ The son ] is glad that his father has taken a second wife, but he little knows what quarrels there will be between her and his mother.
This proverb describes a situation where someone is blindly excited about a change or development because of a superficial or one-sided benefit, completely ignoring the hardship or suffering it will cause to others close to them. It is used to point out a lack of empathy or failure to see the bigger picture.
బొమ్మకు మొక్కినా నమ్మకం ఉండవలె
bommaku mokkina nammakam undavale
Even if you pray to a doll/statue, there must be faith.
This expression emphasizes that the power of prayer or any action lies in the sincerity and faith of the person performing it, rather than the object of worship itself. It is used to suggest that without true belief, rituals or actions are meaningless.
పెట్టినమ్మకు ప్రాణహాని చెప్పినమ్మకు జన్మహాని.
pettinammaku pranahani cheppinammaku janmahani.
She that gives will lose her life, she that advised will lose [ the advantage of ] her birth. The story runs thus: In the city of Matipuram, dwelt a king named Nayaśāli. He had three wives named Sumédāh, Suvarchalā, and Nitimati. Sumédāh was blessed with a son; her rival wives, being barren, were less loved by the king. This caused them to be jealous of Sumédāh, and Nitimati counselled Suvarchalā to poison the son, saying that afterwards they would share the king's favor equally with their more fortunate rival. Suvarchalā consulted in the matter with her intimate friend Vichitravati, the minister's daughter: Vichitravati after some deliberation replied "She that gives will lose her life, she that advised will lose her birth" ( i. e. will be banished from the king's presence.) Suvarchalā profiting by her friend's advice and perceiving the fatal consequences which would follow the com- mission of the intended crime, desisted from her wicked purpose.
This proverb describes a difficult or lose-lose situation where doing a favor or giving advice results in trouble for the benefactor. It is used when someone's kindness or honesty is met with ungratefulness or unexpected negative consequences, suggesting that sometimes helping others can backfire on the helper.
ఏమీ లేనిమ్మకు పంతాలు లావు, ఉన్నమ్మకు ఆశలు లావు
emi lenimmaku pantalu lavu, unnammaku ashalu lavu
The woman who has nothing has great stubbornness, while the woman who has everything has great greed.
This proverb highlights a contrast in human behavior: those with no resources or status often resort to excessive pride or stubbornness to overcompensate, whereas those who are wealthy or successful are often driven by an insatiable desire for more. It is used to describe how ego and greed manifest differently based on one's circumstances.