వ్యాధికి మందు వున్నదిగాని, విధికి మందు వున్నదా?

This expression is used to convey that while illnesses can be cured with medicine, death is inevitable when a person's natural time or lifespan comes to an end. It highlights the limitations of medical science against the natural cycle of life and destiny.

This expression describes a situation where someone is surrounded by immense trouble, pressure, or suffering from all sides. Historically, it refers to a severe form of penance (Panchagni Tapas), but in common usage, it signifies being trapped in an extremely stressful or unbearable environment.

This proverb is used to describe a situation where a person in charge or a middleman remains safe and unaffected while the primary parties involved face all the risks and consequences. It highlights the immunity or lack of accountability of a facilitator when things go wrong for those they are serving.

This expression is used to describe a situation where a person is surrounded by severe hardships, intense pressure, or inescapable difficulties from all sides. It originates from the 'Panchagni Vidya' or 'Panchagni Deeksha', an ancient penance where a person sits amidst four fires with the sun acting as the fifth above, signifying extreme endurance and being tested by fire.

This proverb describes a situation where an attempt to fix a problem or recover a loss ends up causing even more damage or losing what little was left. It is used when a remedy is worse than the disease or when a risky move results in a total loss.

This proverb is used to describe a person who is completely useless or miserly. Just as a cactus neither provides edible fruit nor sufficient shade for a traveler, some individuals possess neither a helpful nature nor resources that benefit others. It is typically applied to people from whom no help or kindness can be expected.

Jemuḍu is the Euphorbia Tirucalli.

This proverb is used to convey that one's destiny or fate is inescapable and unavoidable, no matter where one goes. It implies that what is meant to happen will happen, as if pre-determined by a higher power or cosmic law.

A certain king consulting on one occasion an astrologer was told that he would in two years be hanged as a thief on the western bough of the Banyan tree at Villûru. The king laughed at this but the astrologer only replied " Your fate is under the Banyan tree at Villûru." The king afterwards believing his predictions, went far away to the Himâlayas and there having caused himself to be maimed so that he could not walk, practised penance. At the expiration of the two years, Yama the god of death suddenly came and mounted the unfortunate king on a horse which flew with him through the air, and threw him under the Banyan tree at Villûru. The same night a band of robbers having plundered a Râja's palace brought their booty and divided it under the Banyan tree. The doomed king enquired from them where he was, and having learnt to his dismay that he was at Villûru, and on the western side of the tree, he crawled round with difficulty to the eastern side. There he was found by the Raja's men, and beside him a jewel which the robbers had accidentally left behind them. In vain he pleaded innocence. The Raja was informed that one of the robbers had been found, the jewel was identified, and the unfortunate king was hanged on the eastern bough. Immediately this was done the tree turned round and the astrologer's prediction was fulfilled. This story is told as a wonderful instance of the power of fate. He that is born to be hanged shall never be drowned. What will be, will be. ( Italian. )*

This proverb is used to describe a situation where a problem is caused by one's own thoughts, anxieties, or psychological state rather than a physical ailment. It implies that if someone is suffering due to their own mindset or imaginary fears, no external medicine can cure them; only a change in their own thinking can help.

This proverb suggests that for mysterious or undiagnosed ailments, Ashwagandha (Withania somnifera) is a universal remedy. It is used in situations where a problem is complex or hard to define, implying that a versatile, time-tested solution is the best bet.

This expression is used to describe a state of complete carelessness, detachment, or having nothing to lose. It implies that as long as there is a society to live in and a basic means to survive (even by begging), one need not worry about responsibilities or property. It is often said by or about people who are wandering or living a carefree, nomadic life without any attachments.