Thus the statement of those (Advaita-vádins) in their thirst to be one with the Supreme Lord, that the supreme excellence of Vishṇu is like a mirage, is as if they were to cut off their tongues in trying to get a fine plantain, since it results that through offending this supreme Vishṇu they must enter into the hell of blind darkness (_andha-tamasa_). The same thing is laid down by Madhya-mandira in the Mahábhárata-tátparya-nirṇaya:-- "O Daityas, enemies of the eternal, Vishṇu's anger is waxed great; "He hurls the Daityas into the blind darkness, because they decide blindly." This service (or obedience of which we have spoken) is trichotomised into (1.) stigmatisation, (2.) imposition of names, (3.) worship. Of these, (1.) stigmatisation is (the branding upon oneself) of the weapons of Náráyaṇa (or Vishṇu) as a memorial of him, and as a means of attaining the end which is needful (emancipation). Thus the sequel of the Sákalya-samhitá:-- "The man who bears branded in him the discus of the immortal Vishṇu, which is the might of the gods, "He, shaking off his guilt, goes to the heaven (Vaikuṇṭha) which ascetics, whose desires are passed away, enter into: "The discus Sudarśana by which, uplifted in his arm, the gods entered that heaven; "Marked wherewith the Manus projected the emanation of the world, that weapon Bráhmans wear (stamped upon them); "Stigmatised wherewith they go to the supreme sphere of Vishṇu; "Marked with the stigmas of the wide-striding (Vishṇu), let us become beatified." Again, the Taittiríyaka Upanishad says: "He whose body is not branded, is raw, and tastes it not: votaries bearing it attain thereto." The particular parts to be branded are specified in the Ágneya-puráṇa:-- "On his right hand let the Bráhman wear Sudarśana, "On his left the conch-shell: thus have those who know the Veda declared." In another passage is given the invocation to be recited on being branded with the discus:-- "Sudarśana, brightly blazing, effulgent as ten million suns, "Show unto me, blind with ignorance, the everlasting way of Vishṇu. "Thou aforetime sprangest from the sea, brandished in the hand of Vishṇu, "Adored by all the gods; O Páṅchajanya, to thee be adoration." (2.) Imposition of names is the appellation of sons and others by such names as Keśava, as a continual memorial of the name of the Supreme Lord. (3.) Worship is of ten kinds, viz., with the voice, (1.) veracity, (2.) usefulness, (3.) kindliness, (4.) sacred study; with the body, (5.) alms-giving, (6.) defence, (7.) protection; with the common sensory, (8.) mercy, (9.) longing, and (10.) faith. Worship is the dedication to Náráyaṇa of each of these as it is realised. Thus it has been said:-- "Stigmatisation, imposition of names, worship; the last is of ten kinds."