1.

Dhivara, prasara shourya bhaara

Dhivara = one with fortitude and perseverance (people who make
their living in water, like fishermen, are called dhivara sometimes,
because being with water makes them patient and courageous.
When your livelihood depends on fishing, you need to take risks
going into the water, and wait patiently, try again and again).
Brilliant usage by Shiva Shakti Datta here.
Prasara = going forward, expand, cover the distance, impactful
Shourya = valour; Bhaara = one that bears.
Prasara shourya bhaara = He is moving forward bearing
valour/bravery, OR the weight (impact) of his bravery is taking him
forward. I think the second meaning is more apt.
The persevering one, your bravery is taking you forward.

2. Uthsara, sthira gambheera

Uthsara = One that rises up high (leaping from a low level to a high
level)
Sthira = stable (the balance/stability one needs while climbing)
Gambheera = one who is not frivolous, or one who is serious about
what hes doing.
So, sthira gambheera means almost the same as dhivara.
The one who is leaping higher and higher, he's got the stability, and he is determined to reach his
goal.

3. Ugrama, asama shourya bhaava

Ugrama = anger/angry, strong, sharp; I think the poet means
strong.
Asama = without equal;
Shourya bhaava = the state/emotion of fighting ability
He is strong, and without an equal in the ability/mentality to fight (against odds?)

4. Roudrama, nava bheetirma

Roudrama = (in his) anger, personification of anger
Nava bheetirma = causing new fears
His anger will cause new fears (in his foes).

In these lines, the poet is not talking about the current situation, but
giving a prognosis of what to expect from this hero in a battle. The
poet is indicating that once he wins the battle with the mountain, he
will find himself in a war. This is a time-tested way of preparing the
readers/audience. In Sanskrit literature, this is a common approach.

Example: Bhima defeats a wrestler in the first act of Viraat Parva, a

precursor to his climax fight with Keechaka. Also, think of the first
15 minutes in a James Bond movie, where he does a minor
adventure, before the actual story begins.
5. Vijita ripu rudhira dhaara, kalitara shikhara kathora
Vijita = the defeated; ripu = enemy
Rudhira = blood; dhaara = flow, stream
Kalitara = experience (v) = state of experiencing
Shikhara = peak (of the mountain), peak of the experience
(experiencing intensely)
Kathora = harsh, tough, difficult
Is it the feeling (adrenalin rush) caused by the flowing blood of a defeated enemy? Or is he
experiencing/enjoying the intensity of climbing a tough mountain?

This is a complex expression I have seen only in Indic language

poetry. The poet is stating that Shivudu is experiencing the intensity
of climbing a tough peak, and likening it to the feeling in a hard
battle, when you see your enemy defeated, and blood flowing like a
rivulet. This is classical Veera Rasa.
6. Kulakutara kulita gambheera, jaya virat veera
Kula = sect, community, body; I think the poet means body here.
Kutara = rough and tough;
Kulita = sharp as a diamond; like Indras Vajrayudha
Gambheera = the stoic, determined one.
Jaya = Hail
Virat veera = hero of the universe (super hero); complete hero.
His rough body itself is like a sharp weapon (because he is determined to win). Hail this
complete hero of the world.

7. Vilaya gagana tala bheekara, gharjjhadvaara haraa

Vilaya = destruction, destructive
Gagana tala = in the sky
Bheekara = fear inducing
Gharjjhadvaara = through (his) roar/war cry,
Haraa = one who kills; one who defeats.
The poet continues to talk about the hero in a war-like situation.
The hero is destructive in the air/sky as well (because he can leap at an enemy from a great
height). He can defeat the enemy (simply) with his fearsome roar of war.

8. Hridaya rasa kaasaara, vijita madhu paara haara

Hridaya rasa = (in the) heart, the rasa/emotion of his heart
Kaasaara = sea; vijita = (of) victory;
Madhu = intoxicant, also the name of a demon; here, the poet
means wine.
Paara = one who had (the wine)
Haara = defeated.
The emotion of his heart is like the sea. He gets defeated (becomes a soft hearted person), after
having the wine of victory. The hero is now about to complete the ascent of the mountain.

The poet is saying that he might have been a ferocious warrior

(against the mountain) till now, but after his victory, he will become
soft hearted. (He will fall in love and experience new emotions).
9. Bhayagaram shav, Vibhava Sindhu
NOTE: In Indian ritualistic hymns (liturgy, for want of a better word
in English), at the end of the prayer, we do a Shanti mantra. The
allegory is that of a war (between good and evil in your mind and
life), and God is with you to help. By chanting the hymns, you are
doing an aavaahana (invocation - calling the God or forces of
nature to life or action).
When you are done with the call to action, you cant just end the
prayer abruptly. You need to cool the God (in you) down, by
chanting the Shanti mantras. From a sound waves perspective, the
chants are high pitched, powerful invocations. The right way to end
the chant, to bring the emotion back to normal levels, is to say the
Shanti mantra in a very low pitch. In any form of music, we find
that the ending notes die slowly. It is the same principle at work.
So, the final lines are a form of Shanti mantra. Still praising the
hero, but indicating that the ritual call to action is ending, and a plea
to God to cool down, and show his merciful form and nature.
Bhayagaram = (of) fear
Shav = corpse? (It could be a specific tantric sound related to Shiva
or Shakti or both.)
Another meme in Indic poetry is to somehow indicate a brief
signature of the poet towards the end. The poets name is Shiva
Shakti Datta. He has probably chosen this sound of shav so that it
gives multiple layers of meaning.
Vibhava = in wealth (of all kinds)
Sindhu = sea, ocean, anything in huge quantity
Killer of fear (form of Shiva and Shakti together), Ocean of wealth.

10. Supara dhangam, bharana randhi

Supara = eagle; Garuda, the vehicle of Vishnu, is known as
Suparna. Supara could also mean becoming content.
Dhangam = ? (guessing that this word means rider, because Vishnu
is the rider of Garuda); If we take supara as being
content, dhangam will then mean, a hard journey.
Bharana = bearing, managing, clearing away
Randhi = trouble/s, injuries
The poet is ending with a plea to Vishnu to clear away his
troubles/injuries. After the battle (with the mountain), the hero
has a few injuries. It could mean that Shiva has helped him win,
and now Vishnu needs to be help him heal. Taken another way,
the poet is saying that the hero is now content after reaching his
goal (end of a tough journey), and that his battle is now
over/troubles or injuries are going away.