Tyagaraja Kriti

Meaning - Gist
O Lord praised by this tyAgarAja!

Instead of being meant for Your worship and (instead of) coming to Your proximity, is it for the purpose of wandering here and there becoming a slave of desires that this body has been reared?
Instead of earning Your glance ceaselessly, is it for the purpose of looking at others’ wives on the sly that this body has been reared?
Instead of ever being engaged in remembrance of Your name, is it for the purpose of chattering in vain all sorts of gossips that this body has been reared?
Withdrawing my hands from performing Your worship, is it for the purpose, of stretching them (hands) for getting such evil-some charities not prescribed in the World, that this body has been reared?
Instead of daily circumambulating Your sacred holy spots, is it for the purpose of wandering running to be in the front for obtaining charity, that this body has been reared?
Instead of bearing here the name that ‘I am Yours’, is it for the purpose that, Lord of Death should affect me, declaring derisively that ‘He is my man’, this body has been reared?
Is it for the purpose of frittering away time without meditating on You, that this body has been reared?

Please come.

Word Division - Word-by-word meaning

pallavi
indukA-I tanuvunu pencinadi(ndukA)

Is it for this purpose (indukA) that this (I) (indukAyI) body (tanuvunu) has been reared (pencinadi) (literally reared)?

caraNam
caraNam 1
nI sEvaku lEka nIdu centaku rAka
Asa dAsuDai aTu-iTu tiriguTa(ndukA)

Instead of being meant (lEka) for Your (nI) worship (sEvaku) (literally service) and (instead of) coming (rAka) to Your (nIdu) proximity (centaku),
is it for the purpose (andukA), of wandering (tiruguTa) (tiruguTandukA) here (iTu) and there (aTu) (aTuyiTu) becoming a slave (dAsuDai) of desires (Asa), that this body has been reared?

caraNam 2
niratamu nI dRshTi nEnu-Arjincaka
orula bhAmalanu Ora jUpulu jUcuTa(ndukA)

Instead of my (nEnu) earning (Arjincaka) (nEnArjincaka) Your (nI) glance (dRshTi) ceaselessly (niratamu),
is it for the purpose (andukA), of looking at (jUcuTa) (jUcuTandukA) others’ (orula) wives (bhAmalanu) on the sly (Ora jUpulu) (literally by side glance), that this body has been reared?

caraNam 3
sAreku nAma smaraNamu sEyaka
Uri mATalu-ella-Uraka vadaruTa(ndukA)

Instead of ever (sAreku) being engaged in (sEyaka) remembrance (smaraNamu) of Your name (nAma),
is it for the purpose (andukA), of chattering (vadaruTa) (vadaruTandukA) in vain (Uraka) all sorts of (ellanu) gossips (Uri mATalu) (literally town talk) (mATalellanUraka), that this body has been reared?

caraNam 4
karamulatO pUja gAvimpaga DAci
dharalOna lEni dur-dAnamulaku cAcuTa(ndukA)

Withdrawing (DAci) (literally hide) (hands) from performing (gAvimpaga) Your worship (pUja) with my hands (karamulatO),
is it for the purpose (andukA), of stretching (cAcuTa) (cAcuTandukA) them (hands) for getting such evil-some charities (dur-dAnamulaku) not (lEni) prescribed in the World (dharalOna), that this body has been reared?

caraNam 5
vAramu nI kshEtra varamula juTTaka
bhUriki munduga pAri pAri tiruguTa(ndukA)

Instead of daily (vAramu) circumambulating (juTTaka) Your (nI) sacred holy spots (kshEtra varamula),
is it for the purpose (andukA), of wandering (tiruguTa) (tiruguTandukA) running (pAri pAri) to be in the front (munduga) for obtaining charity (bhUriki), that this body has been reared?

caraNam 6
nIvADu-ani pErunu-indu vahincaka
nAvADu-ani yamuDu navvucu bAdhincuTa(ndukA)

Instead of bearing (vahincaka) here (indu) the name (pErunu) (pErunindu) that (anu) ‘I am Yours’ (nIvADu) (nIvADani),
is it for the purpose (andukA), Lord of Death (yamuDu) should affect (bAdhincuTa) (bAdhincuTandukA) me, declaring derisively (navvucu) (literally smiling) that (ani) ‘He is my man’ (nAvADu) (nAvADani), that this body has been reared?

caraNam 7
rAvayya SrI tyAgarAja vinuta ninnu
bhAvincaka proddu pAra-goTTukona(ndukA)

O Lord (ayya) praised (vinuta) by this tyAgarAja! Please come (rAvayya);
is it for the purpose, of frittering away (pAra-goTTukonandukA) time (proddu) without meditating (bhAvincaka) on You (ninnu), that this body has been reared?

Notes

Variations - (Pathanthara)
General – The ending words of all caraNas have been taken from the Book 'The Spiritual Heritage of Tyagaraja' by Sri C Ramanujachariar as these are appropriate.

¹ – gAvimpaga – gAvimpaka : 'gAvimpaka' has a negative meaning. 'gAvimpaga DAci' has been translated here as 'withdrawing (hands) from performing'. If 'gAvimpaka' is correct, then it will be translated as 'withdrawing (hands) instead of performing'.
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References
² – bhUri – this is short form of ‘bhUri dakshiNa’; in vishNu sahasranAmaM, one of the names of Lord is ‘bhUri dakshiNa:’ (502) –

“He who gives away large gifts (Dakshinaa), as presents distributed at the end of the Sacrifices. When the body, mind and the intellect of man make sacrifices, man does Karmas. Lord Narayana is the One who gives the results for all actions: (Karma Phala Daataa); hence this term to indicate the Lord.” (Commentary by Adi Sankaracharya). vishNu sahasranAmaM
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Comments
General – This kRti belongs to the category of ‘self depreciation’ – Atma garhaNa as described by Dr V Raghavan, in his Introductory Thesis to the book ‘The Spiritual Heritage of Tyagaraja’ by Sri C Ramanujachariar. ‘Atma garhaNa’

Adi Sankara, in his ‘SivAnanda lahari’ states –

sadA mOhATavyAM carati yuvatInAM kuca-girau
naTaty ASA-SAkhAs-vaTati jhaTiti svairam-abhitaH |
kapAlin bhikshO mE hRdaya-kapim-atyanta capalaM
dRDhaM bhaktyA baddhvA Siva bhavad-adhInam kuru vibhO || 20 ||

“O Lord! Thou that bearest a skull in hand! Thou mendicant! Thou auspicious and all-pervading one! Accepting this monkey of my mind as my devout offering, bind it with (the cord of) devotion and bring it under Thy control – this extremely wayward monkey that always wanders in the forest of ignorance, dancing on the hill-tops of young women’s breasts, and moving about quickly in diverse directions (according to its promptings) along the branches of worldly desires.” (Translation by Swami Tapasyananda)

Adi Sankara, being a brahma nishTha, would not have had such a wavering mind. For the benefit of disciples and devotees they coin such wordings assuming their roles.
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indukAyI tanuvunu - rAga mukhAri