This affirmation of the I am , or the me , is the basis of one being different from another. In the act of meditation, what is attempted is to break this barrier of the object by removing its affirmative demarcation characterising it as a form, or object, and entering into the essential presupposition of the very affirmation causing the presentation of objectness. Thus, in an act of single concentration, the meditative consciousness probes into the root of the object and thereby also comprehends the essence of every other object in the world. In the system of Patanjali, there is a type of concentration that he prescribes among many others, viz., the breaking of the knot of objectivity by means of separating the essence of the object from the form which it has assumed and also the name which designates it, or defines it. Nama, Rupa and Tattva, name, form and reality are the temporal and metempirical phases of everything in creation.
Every object is defined by certain characterisations.
The definitions form the name of the object. The name is a verbal or conceptual symbol of the features which constitute the object. In the Indian tradition, the naming of a person is regarded as an important ritual in the career of life. Any and every name cannot be given to a person. The name of the person indicates the character of that person, the pattern of the individuality of that person, and it almost describes the person.