Divya-gandhāḍhyā दिव्य-गन्धाढ्या (631)

She is endowed with divine fragrance.  This fragrance is possible from three sources.  Her form itself is full of fragrance.  She is surrounded by demigods and goddesses who have natural fragrance.  Their natural fragrance in combination with Her divine fragrance diffuses across the worlds.  Men worship Her with sandal and other fragrant materials.  The fragrance thus offered by Her devotees imbues to all the worlds. 

When someone mediates on Her with great devotion, at the peak of meditation a pleasant fragrance emanates from him, making his surrounding fragrant. For this, one needs to transcend his cogitated level. Patañjali yoga sūtra talks about transcending sensory perceptions (III.42). Every sensory perception has its own process and limitations.  If one is able to transcend that limit that particular sensory perception, linked with mind and consciousness, takes him beyond his perceptions. 

Sindūra-tilakāñcitā सिन्दूर-तिलकाञ्चिता (632)

She is adorned with vermillion mark on Her forehead.  This nāma also means that She is surrounded by she elephants.  Vermillion mark is a sign of auspiciousness. 

Umā उमा (633)

Her name is Umā.  She is the wife of Maheśvara and is known as Umā Maheśvara.  She was born to Himavān, the king of mountains and his wife Mena.  She started Her penance at the age of five to attain Maheśvara (Śiva) as Her husband.  

Śiva sūtra (I.13) says Icchā śaktir umā kumārī. Here Umā means splendour of Śiva.  One’s will power in constant commune with Śiva is also known as Umā.  The ever present “I” consciousness of Śiva which is free in knowing and doing all acts is known as Umā. 

Umā is the combination of three letters of OM – U + M + A, the praṇava.  U refers to creation, M refers to destruction and A refers to sustenance.  Therefore Umā also means the three acts of the Brahman.  Liṅga Purāṇa (133.44) says ‘the goddess is the mother of worlds’.  Liṅga Purāṇa further says “The goddess born of Rudra’s body rebuked Dakṣa and was born as Umā, the daughter of Himavān.  She is bowed to, by all the worlds.  Let her try to captivate the mind of Rudra by means of her beauty.  Through their union Lord Skanda will be born.”

The anāhata sound of heart cakra is also known as Umā. 

Umā is also known as Śaktī praṇava (klīṁ is also known as Śaktī praṇava).

Six year old girl is known as Umā. 

Kena Upaniṣad (III.12) says, bahuśobhamānām umāṁ haimavatīṁ which means a woman wearing many ornaments.  She is the combination of self-knowledge, splendour and grandeur.

Śailendra-tanayā शैलेन्द्र-तनया (634)

Daughter of king of mountains, Himavān.  Mountain is immovable.  She is pure caitanya. Caitanya means pure consciousness.  Pure consciousness arises out of pure knowledge.  This is called the zfourth state or turya state.  This nāma indirectly says that even in immovable, the Brahman dwells.  Tanaya means offspring.

Gaurī गौरी (635)

She is in golden colour, a combination of white and yellow.  It is said that when She was born, Her complexion looked like combined colour of conch, jasmine flower and moon.  Not only they are whitish yellow in colour, but also they are considered as highly auspicious objects. 

Varuṇa’s (god of waters) wife is also known as Gaurī. 

A ten year old girl is known as Gaurī. 

Gandharva-sevitā ग़न्धर्व-सेविता (636)

Liṅga Purāṇa refers to twelve excellent gandharva-s. They are set to reside in sky, or the region of the air and the heavenly waters. They are celestial singers.  Their names are 1. Tumburu, 2. Nārada, 3. Hāhā, 4. Hūhū, 5. Viśvāvasu, 6. Ugrasena, 7. Surugi, 8. Parāvasu, 9. Citrasena, 10. Ūrṅāyu, 11. Dhṛtarāṣṭra and 12. Sūryavarcas.

Lalitā triśatī  nāma 177. Hāhā Hūhū mukha stutyā which says that She is worshipped by gandharva-s Hāhā and Hūhū. They worship the sun by means of their songs.  Out of the twelve gandharva-s, two of them are active in each month.  They are also subjected to miseries. They worship Her.