Nirapāyā निरपाया (186)
She is without destruction, the prime quality of the Brahman. Apāyā means destruction, death, annihilation.
Niratyayā निरत्यया (187)
She does not transgress Her limits. It has already been seen that She functions as per the law of karma-s, the law of the Lord. Law of karma is enacted by Her, and She does not transgress Her own laws. She sets an example for others to follow.
Durlabhā दुर्लभा (188)
She is difficult to attain. Though this nāma says that She is difficult to attain, it does not say that She is not attainable. She can be attained by internal search and exploration and not by external rituals. For attaining Her, one need to have dedicated and persistent practice of meditation, by which higher level of consciousness is attained, where She is realised.
Durgamā दुर्गमा (189)
She is not easily accessible. She can be approached only by tough sādhana or practice. Sādhana means meditating on Her Self-illuminating form. She has three forms viz. gross or physical form that is worshipped by performing external rituals. Second is Her ‘kāmakalā’ form which is subtle and Her kuṇḍalinī form which is considered to be Her subtlest form. She is not accessible by performing only external rituals. She can be accessed through tough sādhana by meditating on Her other two forms. Her worship should commence with rituals, gradually transforming into meditating Her subtlest form. When such a transformation happens in a devotee, She becomes a-durgama, meaning She is easily accessible.
Durgā दुर्गा (190)
There is a reference to Durgā in Mahānārāyaṇa Upaniṣad (Durgā sūktaṃ). Durgā means dispeller of difficulties. Her Durgā form is described as fiery and radiant in nature. Those who take refuge in Her are saved by Her from their difficulties. Reciting Durgā sūktaṃ regularly eradicates miseries. The first verse of sūktaṃ, ṃrityuñjaya mantra (tryambakaṁ yajāmahe) and Gāyatrī mantra (leaving vyākṛti-s) together make 100 bīja-s (sadākṣari) and when this is recited, it is supposed to ward off all miseries. Durgā refers to Her act of protection, both physical and mental. A strong mental and physical balance is required to realize Her through inner search.
त्र्यम्बकं यजामहे सुगन्धिं पुष्टिवर्धनम्।
उर्वारुकमिव बन्धनान् म्रित्योर्मुक्षिय मांरुतात्॥
तत् सवित्र् वरेण्यम्।भर्गो देवस्य धीमहि।
धियो यो नः प्रचोदयात्॥
जातवेदसे सुनवाम-सोम-मरातीयतो निदहाति वेदः।
स नः पर्षदति दुर्गाणि विश्व नावेव सिन्धुं दुरितात्यग्निः॥
tryambakaṁ yajāmahe sugandhiṁ puṣṭivardhanam|
urvārukamiva bandhanān mrityormukṣiya māṁrutāt||
tat savitr vareṇyam|bhargo devasya dhīmahi|
dhiyo yo naḥ pracodayāt||
jātavedase sunavāma-soma-marātīyato nidahāti vedaḥ|
sa naḥ parṣadati durgāṇi viśva nāveva sindhuṁ duritātyagniḥ||
Duḥkhahantrī दुःखहन्त्री (191)
She dispels sorrows of Her devotees. Saṃsāra is the cause for sorrows. Saṃsāa means getting affected by attachments and desires. That is why Kṛṣṇa says “this is the actual freedom from all miseries arising from material contact” (Bhagavad Gīta VI.23). Saṃsāra is called ‘sāhara’ or ocean. If one plunges into this ocean, it is difficult to swim across to reach the shore. Saṃsāra should not be confused with one’s family. She dispels the sorrows of those who do not get attached to material world.
Sukhapradā सुखप्रदा (192)
She confers happiness. When sorrow is removed what remains is happiness. But, She confers eternal happiness by forbidding Her devotees from rebirth. This is considered as one of the best boons She gives to Her devotees. But She has Her own way of preferring such devotees. Such devotees should have tasted the sweetness (knowing the self is called as sweetness) and the source of sweetness (Taittirīya Upaniṣad II.7). They are ‘ānandī bhavati’ i.e., happy. Since She acts as per the law of karma-s (refer nāma 187. niratyayā), Her selection of devotees purely depends upon their sādana (practice). For such sādhaka-s alone, She confers happiness that arises out of having no future births.