असौ नासावंशस्तुहिनगिरिवंशध्वजपटि
त्वदीयो नेदीयः फलतु फलमस्माकमुचितम्।
वहत्यन्तर्मुत्ताः शिशिरकरनिश्वासगलितं
समृद्ध्या यत्तासां बहिरपि च मुक्तामणिधरः॥

asau nāsāvaṁśastuhinagirivaṁśadhvajapaṭi
tvadīyo nedīyaḥ phalatu phalamasmākamucitam |
vahatyantarmukttāḥ śiśirakaraniśvāsagalitaṁ
samṛddhyā yattāsāṁ bahirapi ca muktāmaṇidharaḥ ||

asau – here; nāsā vaṁśa – bamboo like nose; tuhina giri vaṁśa dhvajapaṭi – flag (belonging to a Kingdom/Nation) belonging to the King of Himalayas;  tvadīya – Yours; nedīyaḥ - quickly; phalatu – reward; phalam asmākam ucitam – consequent effects on us; vahati antar mukttāḥ - carrying a pearl within;  śiśirakara niśvāsa galitaṁ - pushed out by the cool breath using candranāḍī (during exhalation through left nostril); samṛddhya – abundantly endowed; yat tāsāṁ - out of this; bahir api ca – outside too; muktāmaṇi dharaḥ - wearing a pearl.

“O! The most revered in the Himalayan Kingdom! Your bamboo like nose, quickly reward our desires and consequent effect on us. Pearls formed within your nose are pushed while you breathe out through your left nostril (and adore your nose as a nose ring).

This verse is purely a poetic visualization of Parāśakti by Śaṁkarācārya. There are subtle conveyances in this verse. One is that Her nose is compared to a bamboo stick. Bamboo is drawn as a comparison due to several factors. It is believed that rain drops falling on bamboo become pearls. When this bamboo stick is blown, it is said that the pearls fall down from the other end. It is also conveyed that Her nose becomes broader towards the end like a bamboo shoot. Whether it is a bamboo shoot or an oyster, pearl is always formed inside, invisible to the naked eyes, emphasising the fact that She should be realized within the body. Secondly, air can be blown through a bamboo shoot after making some modifications. The movement of air through bamboo and Her nose are compared.  Flutes are made out of bamboo shoots and they are capable of producing cool (pleasant) melodies. Why Śaṁkarācārya had chosen bamboo as an example? Bamboo trees do not produce fruits and contextually, fruits mean material desires. Just like a bamboo tree, Śaṁkarācārya had no material desires and because of this, She literally poured Her Grace on him. Material desires always pull down spiritual aspirations.

There are two subtle nādī-s through which inhalations and exhalations happen. One is known as iḍā or candranāḍī (left nostril) and the other is piṅgala or sūryanāḍī (right nostril). These two nādī-s keep the body temperature constant, irrespective of the climate. Piṅgala nādī belongs to the sun and makes the body to warm up.  Iḍā nāḍī belongs to the moon and cools down the body. By nature, breathing switches from one nostril to another nostril alternatively to maintain constant body temperature. A yogi could make his prāṇa enter through the central canal of the spinal cord (known as citriṇī), which ultimately ends at brahmarandra, (known as orifice of Brahman, also known as Brahma nāḍī) which leads him to the perpetual state of Bliss and ultimate liberation. By referring to candranāḍī, probably Śaṁkarācārya could be referring to liberation, as candranāḍī represents Her and sūryanāḍī refers to Śiva.  Iḍā and piṅgala conjoin near shoulder joints and if one practices kuṇḍalinī meditation, he could feel stiffness, if a proper posture is not practiced. Keeping both the upper arms away from the body (body to elbow should be at least 4”) is important during this meditation.

When Parāśakti exhales, the air that comes out is cool and as a result of this, pearls are formed inside Her nostrils which fall down due to the force of air breathed out and these pears adore Her nose externally forming a nose ring. But these pearls are different from ordinary pearls. These pearls are shining like stars and adore Her nose. Lalitā Sahasranāma (20) says, tārākānthi-tiraskāri-nāsabharaṇa-bhāsurā, which is explained thus: “She is wearing a nose stud that outshines the stars.  Her nose stud is made up of rubies and pearls.  Tārā means stars.   Tārā also means two goddesses Maṅgalā and Śuklā. Śuklā has later come to be known as Śukrā. Possibly these Maṅgalā and Śukrā could mean the two planets Mars and Venus.  Each planet governs certain precious stones.  Planet Mars rules ruby that is red in colour and Venus rules diamond (Mani Mālā II.79).  It can also be said that these two planets adorn Her nose.  This also indicates that worshipping Her wards off the evil effects of planets.”

By drawing a comparison to a national flag, Śaṁkarācārya establishes Her supremacy in Her Kingdom, Mount Himalayas, where Meru is situated. Meru means mountain. She lives with Her Consort on the top of Mount Himalayas, which is known as Mount Kailāsa.