Aparājitā (Aparajita) is one of the Navapīṭhaśakti (Navapithasakti) of the Goddess. She constantly serves Goddess Bhuveneśvarī (Bhuvaneswari).

However, in other Purāṇa(s) (Purana; Mythological Scripture), Aparājitā is another name of Durgā-Bhavānī (Durga-Bhavani). In Devīpurāṇa(Devipurana) itself it is said that if one undetakes Durgavrata for one yar, one needs to pray for good favour in front of Aparājitā-Bhavānī, on the Śuklā Aṣṭamī (Sukla Ashtami; the eighth day of the lunar fortnight, preceding the full moon) of the month of Vaiśākha (Vaishakha), after feeding Brāhmaṇa(s) and Kumārī(s) (Kumari; young virgin girls)
aparājitāṃ-bhavānīṃ svastināmena vācayet.
On Vijayā Daśamī, the last days of Durgāpūjā, after immersing the ghaṭa (ghata, the holy container worshiped as a symbol of the Deity) in water, a lotus with eight petals is to be drawn in the Īśāna koṇa (Isana angle; the north-east side). Placing a creeper of Aparājitā on that lotus-pattern, Aparājitā has to be worshiped as identified with Goddess Durgā. However, in Kālikāpurāṇa (Kalikapurana), where the dhyānamantra(dhyanamntra; a special hymn which conceptualises the form of the goddess) of Goddess Aparājitā is written, all the adjectives used for Aparājitā are same as the epithets for Durgā. Before Durgāpūjā (the great autum festival worshiping goddess Durga), Navapatṛkā (Navapatrika) or the Bananna-wife is tied up with the Aparājitā creeper. It is generally thought that Goddess Durgā, in her initial form, was a protector of the durga (fort) of the kings, but initially her name was not Durgā. Rather her name was Aparājitā, since she was invincible to the enemies. In Arthaśāstra, Kauṭilya mentions this goddess — the protector of forts — as Aparājitā. This name is so glorified, that the creeper, and the flower named after the goddess, is also very important an equipment for worship-rituals.