This may also help, from
Teachings of the Sikh Gurus : Selections from the Sikh Scriptures by Christopher Shackle and Arvind-pal Singh Mandair. Highly recommended scholarly work about deep Sikh concepts. Please excuse typos in the following.
[page xxvii-xxviii] ... However, an important question arises here. If, as Nanak claims, the truth of this Absolute One can be experienced here and now, what is it that stops each and every person from realizing this all the time? The answer for Guru Nanak is relatively straightforward. From the standpoint of someone who has actualized the divine in his or her own existence, the Absolute is One (Ik), but the standpoint from which humans normally relate to this One prevents them from actualizing this oneness within their existence. According to Guru Nanak this standpoint that we regard as normality is in fact mediated through the ego or the self which asserts its own individuality (haumai or 'self-attachment', the sense of 'I am my own self' or 'I am self-existent'), that is, its oneness and propriety as the prior basis or all relationality per se. By reproducing this self as an identity that sets itself in opposition to anything that is different, the ego maintains its existence by erecting barriers against the outside world. It sees itself as a subject fundamentally separated from everything else which becomes an object for it. This subject/object mode of relating is what Guru Nanak terms duality (dubidha).
But the problem, as Nanak sees it, goes much further than the simple assumption that the ego is the source of all duality. For as he explains in the first stanza of Japji (see 1.1 in the translation below), from the standpoint of the ego, the Absolute cannot be attained either through conceptual thought or through ritual purity no matter how much one thinks or engages in ritual. Nor can the Absolute be obtained by practicing silent austerities since these too fail to silence the ego's incessant chatter, nor indeed by satisfying one's innermost cravings. The ego works by routing our experience of the Absolute through concepts, rituals and austerities. As a result the Absolute is never experienced as such, only re-presented as an object or idol to constantly gratify the ego's desire for permanence or absolute self-identity. How then does one overcome egotism and achieve self-realization? How can the ego's illusory barriers be broken?
Guru Nanak answers this at the end of the first and second stanzas (1.1-2). The ego's wall is broken by orienting the self towards a divine imperative that is always already inscribed with the self. But in order to understand and follow this imperative, the ego itself must become silent so that one no longer says 'I am my self'. For guru Nanak, this silencing of the ego is not to be understood literally. Silence refers to a process of withdrawal at the very moment that the self names itself as 'I' - where 'I' is understood as the origin or starting-point in any relationship to an other. To assert one's existence in this world through self-naming is, for Nanak, a fundamental misuse of language the essence of which is the Name (nam) and the work of naming as such.
In short, you 'take Name' by seeing things from God's identity, not your own little human one. See God in everything and everyone and expand your mind far past your own ego. Requires daily practice to get in the habit of seeing everything as God, one might say it takes
nitnem.