Tyagaraja Kriti

Meaning - Gist
O Lord SrI rAma – the best among the Trinity! O Sun who blossoms the Lotus face of lakshmI! O Lord who bore the mandara mountain! O Lord reclining on SEsha! O Father who bore me!

No one would roam about in this World shamelessly like me believing You.

So far, what You graciously told earlier, has not been fulfilled;
I have learnt ways of spending days with Your tricks;
my livelihood has now become a matter of reproach by everyone;
even after realising that my (individual) self has been constrained to survive here,

no one would roam about in this World shamelessly like me.

Like everyone else, my mind would not agree to swim (joyfully) in the Ocean of Worldly Existence;
I do not know the method by which, by beholding You in my mind, You could remain as me;
it is not possible to bear the grief of undertaking tasks which I detest;
even after realising that my mind is perplexed and not able to tolerate any longer,

no one would roam about in this World shamelessly like me.

My mind never truly desired to blame You; but,
my sorrows are not understood by Your butter-like mind;
I have not become eligible for Your grace;
even after realising that You have not yet shown mercy to this tyAgarAja,

no one would roam about in this World shamelessly like me.

Word Division - Word-by-word meaning

pallavi
siggu mAli nA vale dharanu-evvaru tiruga jAlarayya

O Lord (ayya)! No one (evvaru) would roam about (tiruga jAlaru) (jAlarayya) in this World (dharanu) (dharanevvaru) shamelessly (siggu mAli) like (vale) me (nA).

anupallavi
muggurilO mElaina rAma mA mukha-abja dina ramaNa
ninnu nammi (siggu)

O Lord SrI rAma – the best (mElaina) among the Trinity (muggurilO) (literally three persons)! O Sun (dina) who blossoms (ramaNa) (literally pleasing) the Lotus (abja) face (mukha) (mukhAbja) of lakshmI (mA)!
O Lord! No one would roam about in this World shamelessly like me believing (nammi) You (ninnu).

caraNam
caraNam 1
mundu dayatO palkinadi-inka mundu rAka pOye
dandanalatO dinamulu gaDapanu dAri telisi pOye
andari cEtanu nA bratukulu-ipuDu nindanalaku-eDamAye
mandara dhara nA jIvuDu jIvanamu-indu sEyanAyenu-ani telisi (siggu)

So far (inka), what You graciously (dayatO) told (palkinadi) (palkinadinka) earlier (mundu) has not been fulfilled (mundu rAka pOye) (literally has not manifested);
I have learnt (telisi pOye) ways (dAri) of spending (gaDapanu) days (dinamulu) with Your tricks (dandanalatO);
my (nA) livelihood (bratukulu) has now (ipuDu) (bratukulipuDu) become a matter (eDamAye) of reproach (nindanaluku) (nindanalakeDamAye) by (cEtanu) (literally in the hands of) everyone (andari);
O Lord who bore (dhara) the mandara mountain! even after realising (telisi) that (ani) my (nA) (individual) self (jIvuDu) has been constrained to survive (jIvanamu sEyanAyenu) (sEyanAyenani) here (indu) (jIvanamindu),
O Lord! no one would roam about in this World shamelessly like me.

caraNam 2
ella vAri vale bhava sAgaramuna-Ida manasu rAdu
ullamunanu kani nIvu nEnai-uNDa teliya lEdu
ollani panulaku poyyeDi vesanamu-Orva taramu kAdu
tallaDillucu-unnadi nA manasu tALadu-ikamIda-ani telisi (siggu)

Like (vale) everyone else (ellavAru) (ellavAri), my mind (manasu) would not agree (rAdu) (literally come) to swim (Ida) (joyfully) in the Ocean (sAgaramuna) (sAgaramunanIda) of Worldly Existence (bhava);
I do not (lEdu) know (teliya) the method by which, by beholding (kani) You in my mind (ullamunanu), You (nIvu) could remain (uNDa) as me (nEnai) (nEnaiyuNDa);
it is not (kAdu) possible (taramu) to bear (Orva) the grief (vesanamu) (vesanamOrva) of undertaking (poyyeDi) (literally go) tasks (panulaku) which I detest (ollani);
even after realising (telisi) that (ani) my (nA) mind (manasu) is (unnadi) perplexed (tallaDillucu) (tallaDillucunnadi) and not able to tolerate (tALadu) any longer (ika mIda) (tALaduyika mIdayani),
O Lord! no one would roam about in this World shamelessly like me.

caraNam 3
ninnu-ADanu nA manasu-epuDaina nijamuga rA lEdu
vennavaNTi nI cittamunaku nA vetalu teliya lEdu
pannaga Sayana nI 5dayaku nE pAtruDu kA lEdu
kanna taNDri tyAgarAjuniki-inka karuNa jUDa lEdu-ani telisi (siggu)

My (nA) mind (manasu) never desired (epuDaina rA lEdu) (manasepuDaina) truly (nijamuga) to blame (ADanu) You (ninnu) (ninnADanu); but,
my (nA) sorrows (vetalu) are not (lEdu) understood (teliya) (literally known to) by Your (nI) butter (venna) like (aNTi) (vennavaNTi) mind (cittamunaku);
O Lord reclining (Sayana) on SEsha – the serpent (pannaga)! I (nE) have not become (kA lEdu) eligible (pAtruDu) for Your (nI) grace (dayaku);
O Father (taNDri) who bore me (kanna)! even after realising (telisi) that (ani) You have not (lEdu) (lEdani) yet (inka) shown (jUDa) mercy (karuNa) to this tyAgarAja (tyAgarAjuniki) (tyAgarAjunikinka),
O Lord! no one would roam about in this World shamelessly like me.

Notes

Variations - (Pathanthara)
⁵ – dayaku nE – dayakunu nE.

⁶ – tyAgarAjunikinka (tyAgarAjuniki inka) – tyAgarAjuninka (tyAgarAjuni inka).
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References
² – nA jIvuDu – my (individual) self - There is an apparent contradiction in these words. The kind of obstacles faced during one's spiritual progress are given in aparOkshAnubhUti of Adi SankarAcArya -

"While practising Samadhi there appear unavoidably many obstacles, such as lack of inquiry, idleness, desire for sense-pleasure, sleep, dullness, distraction, tasting of joy, and the sense of blankness. One desiring the knowledge of Brahman should slowly get rid of such innumerable obstacles." (127-128) (Translation by Svami Vimuktananda)

³ – nIvu nEnaiyuNDa – You could remain as me. brahmaivAhaM or ahaM brahmAsmi – please refer to Adi SankarAcAryA's aparOkshAnubhUti
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Comments
¹ – dandanalatO – tricks – It is not clear whether this word is to be applied to the Lord or to tyAgarAja. However, in keeping with the meaning derived in the books, this has been attributed to the Lord.

⁴ – vennavaNTi – Butter melts with a little heat; but no such heat (grief) has been felt by Your mind so that it can melt.
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siggu mAli - rAga kEdAra gauLa