The importance of Naam or Name from The Brihadaranyaka Upanishad -
More: https://www.wisdomlib.org/hinduism/book/the-brihadaranyaka-upanishad/d/doc118304.html
याज्ञवल्क्येति होवाच, यत्रायं पुरुषो म्रियते किमेनं न जहातीति; नामेति, अनन्तं वै नाम, अनन्ता विश्वे देवाः, अनन्तमेव स तेन लोकं जयति ॥ १२ ॥
yājñavalkyeti hovāca, yatrāyaṃ puruṣo mriyate kimenaṃ na jahātīti; nāmeti, anantaṃ vai nāma, anantā viśve devāḥ, anantameva sa tena lokaṃ jayati || 12 ||
12. ‘Yājñavalkya,’ said he, ‘when this man dies, what is it that does not leave him?’ ‘Name. The name indeed is infinite, and infinite are the Viśvadevas. He (who knows thus) wins thereby verily an infinite world.’
Is it only the organs of a liberated man that are merged, or is it also all[9] that moves them to action? If it is only the former, but not the latter, then with the presence of these stimulating causes the organs would again be likely to function. If, on the other hand, everything such as desire and action is merged, then only liberation is possible. It is to bring this out that the next question is put: ‘Yājñavalkya,’ said he, ‘when this man dies, what is it that does not leave him?’ The other said: Name. That is, everything is merged; only the name[10] is left because of its relation to the type, for the name is eternal. The name indeed is infinite —the infinity of the name is its eternity— and infinite are the Viśvadevas, because they possess the infinity of the name. He (who knows thus) wins thereby verīly an infinite world. Having identified himself with the Viśvadevas who possess the infinity of the name, he wins through this realisation only an infinite world.
More: https://www.wisdomlib.org/hinduism/book/the-brihadaranyaka-upanishad/d/doc118304.html
याज्ञवल्क्येति होवाच, यत्रायं पुरुषो म्रियते किमेनं न जहातीति; नामेति, अनन्तं वै नाम, अनन्ता विश्वे देवाः, अनन्तमेव स तेन लोकं जयति ॥ १२ ॥
yājñavalkyeti hovāca, yatrāyaṃ puruṣo mriyate kimenaṃ na jahātīti; nāmeti, anantaṃ vai nāma, anantā viśve devāḥ, anantameva sa tena lokaṃ jayati || 12 ||
12. ‘Yājñavalkya,’ said he, ‘when this man dies, what is it that does not leave him?’ ‘Name. The name indeed is infinite, and infinite are the Viśvadevas. He (who knows thus) wins thereby verily an infinite world.’
Is it only the organs of a liberated man that are merged, or is it also all[9] that moves them to action? If it is only the former, but not the latter, then with the presence of these stimulating causes the organs would again be likely to function. If, on the other hand, everything such as desire and action is merged, then only liberation is possible. It is to bring this out that the next question is put: ‘Yājñavalkya,’ said he, ‘when this man dies, what is it that does not leave him?’ The other said: Name. That is, everything is merged; only the name[10] is left because of its relation to the type, for the name is eternal. The name indeed is infinite —the infinity of the name is its eternity— and infinite are the Viśvadevas, because they possess the infinity of the name. He (who knows thus) wins thereby verīly an infinite world. Having identified himself with the Viśvadevas who possess the infinity of the name, he wins through this realisation only an infinite world.
Singing oneness!
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