SLOKA -61 Victory over Mind and Getting of Wealth 

असौ नासावंश-स्तुहिनगिरिवण्श-ध्वजपटि
त्वदीयो नेदीयः फलतु फल-मस्माकमुचितम् ।
वहत्यन्तर्मुक्ताः शिशिरकर-निश्वास-गलितं
समृद्ध्या यत्तासां बहिरपि च मुक्तामणिधरःasau nasavamsas tuhina giri vamsa dhvaja pati
tvadiyo nediyah phalatu phalam asmakam ucitam
vahaty antar muktas sisirakara nissvasa galitam
samrddhya yat tasam bahir api ca muktamani dharah
Word to Word Meaning

asau – this

nasavamsas—  the bamboo like bridge of the nose  

tuhina giri – the snowy mountain (Himavan)

vamsa dhvaja pati — – the banner of the race! (Sakti)

tvadiyo— – your  

nediyah— which is imminent 

phalatu phalam–  – let the reward fructify  

asmakam—  – for us 

 ucitam– – appropriate
vahaty– – bears 

antar muktas—  – the pearls within (Bamboo bears pearls within by poetic convention)  

sisirakara nissvasa —the cool exhalation (out of the left nostril controlled by the moon, and hence cool) galitam— – flowing
samrddhya yat— – from the profusion of which

tasam bahir api ca— – and on the outside also  

muktamani dharah — – bears the pearl (nose ornament)

The Gist:  Oh banner of the race of the snowy mountain! let this bamboo-like bridge of your nose, fructify for us the reward which is imminent and appropriate. It (the nose) bears pearls within and flowing from the profusion of which, by the cool exhalation (through the nostril), it bears the pearl (nose ornament) on the outside also.
          Devi Lalitha! Nava Champaka pushpaabha naasadanda viraajitaa, Taaraa Kanti tiraskaari naasaabharana bhaasuraa/ Your nose is comparable to a freshly blossomed Champaka flower; the gleam of the diamonds worn on the ornament of your nose puts to shame the combined shine of Stars on the Sky!
The word vansha is used to mean a race or Kula. It also means bamboo. If an emblem or dwaja is a race of Himachal to which Parvathi belongs to. Parvathi is the pride of the race of kula or race. the word Mukta has true meaning. Shankara in some of the verses left a word with two meanings. One meaning of Muktha is pearl and another meaning is liberated. At the same time, the bamboo in which does not give fruit but has beads inside. Those beads produce Jeevan Mukti in them.Now Shankara moves to Devi’s nose. Beings Sanyasi he has moved from earthly desires. One is the desire for women or man that is the reshna, Putreshna: Desire for progeny, Vitheshna: Desire for wealth. Lokesha– the desire for fame, wealth. Shakti upasakas should produce Jeevan Mukthas or liberated souls in her Sampradaya. Breath of the daughter of Himalaya should be cool as the mountain breeze by the touch of which freezes the sweat of the body creates crystals. O Amba! May bamboo-like your nose cherish the fruit which is not edible but it is a pearl. It is kaivalya, it is an ornament. The ida nadi tends to generate the drop of nectar, the amrutha Bindu. Amrutha Bindu when they crystalize would form superior pearls turn into nasika danda which is sugandha. It is natural that the naasikaa danda defies the ‗sugandhas‘ or sweet odors of fresh flowers like Nava champakaadi pushpas. Thus vahanti Antar muktaah shishirakara nisvaasa galitam samriddhyaa yat taasaam ahirapicha Mukta manidharaah/and takes Shishirakara or Chandra as indicating the breath passing through the left Ida‘naadi‘ in which the Moon functions. Aba‘s smooth nose, with its nostrils, looks like a stem of bamboo with its naturally formed holes and is adorned by a pearl stud and pendant: Muktaamaneedhara or pearl stud as at Kanya Kumari and Madura Meenakshi. The Taarakaanti tiraskaari naasaabharana bhaasura/ or the Devi excels the luster of the Stars on the sky owing to the illumination of Her nose ornament. Shankaracharya then speaks of a pearl ornament and justifies the comparison with a bamboo stem, believed as such a bamboo belongs to a high strain. 

Further Paramacharya Mentions the following: Asau naasa-vamsaas tuhinagirivamsha-dhvajapati/ The Yogic implications of the stanza. When Aacharya says that the pearl inside Amba‘s nose is brought out by Her breath, he mentions that the breath exhaled by the left nostril; yet there is no mention of the left nostril; Shishirakara nishvaasa galitam; nishvaasa is breath exhaled; the explanation is that the out-breath or the exhalation of Shishirakara‘ -the Moon. From the point of the science of Yoga: when the mind is subject to the pulls of desire, anger, and other urges or emotions, the breath goes in through the left nostril and goes out through the right. But when the mind is tranquil and absorbed in thoughts it is the reverse: the inhalation is through the right nostril and the exhalation through the left. When we transcend the mind in a state of samadhi there will be no breathing as the breath would be retained in the state of kumbhaka and there is no activity. Amba is Kaarya brahmam‘; the Brahmam of Action. She is all the time steeped in the exalted thoughts of compassion and thus She exhales through the right nostril and exhales through the left. Shankaracharya explains the phrase of shishakara nishvaasam as a part of the science of yoga: The naadi on the right side called Pingala is Surya Naadi while that on the left side is Ida‘ the Chandra naadi. The middle naadi is Shushumna‘ the Agni Naadi. The jeevatma or the Individual Self is indeed Paramatma; Paramatma‘s left eye is the Moon while the right is Surya and the Third Eye is Agni. A left-hand breathing tube is named after Chandra, the  Shishirakara‘. Hence Shishirakara Nishvaasam‘. This verse talks about is kaivalya, bliss, samadhi, and what is all required during our Sadhana. Kaivalya is through our breath which means that we need to observe our breath. Kaivalya also means expanding our limits. The experience of our mind is meant through prana. How we transcend from all these is the basic principle of Srividya. Whether we go to Hata Yoga or any other thing, we need to expand our minds. We need to release our minds from Indriyas. Among all the indriyas, Netra means light, light is knowledge. Among many kinds of Deeksha, Netra Deeksha is one that is very powerful as it is to transmit Gyana.Shankara talks about Tandava and Lasya. Tandava is a dance of Shiva. Shakara’s experience of Soundarya is ecstasy. When Soundarya and Lasya are together the manifested Brmhanda continuous its existence which is feminine. Once the feminine stops, thirodhana takes place. After that, she realizes that she has stopped her Lasya and once again she starts the manifestation of the universe. Abeda Bhavana on Guru, Upasana, or our own, one can get paranadha. We can experience it. Shankara is talking about the concentration on Devi’s nose without our knowledge, breath is regulated. When paranandha is heard , para nada is also possible. 

Chanting procedure and Nivedyam( offerings to the Lord) : If one chants this verse 12000 times a day for 8 days, offering pongal,honey,fruits and coconut as prasadam, it is believed that they will achieve success in all efforts and blessed with all wealth.