The fourth yoga sutra explains about the complex and detailed functioning of the brain. The self-awareness of the consciousness gives rise to `moods` which is the fundamental discipline to damage the intelligence, thereby generating afflictions and vacillations. Now, if the perverted consciousness can be re-channelled towards a finer direction, sensitivity can be matured within. The mind, in the beginning is unadulterated and single. But, gradually as it develops the sense of self-awareness, it branches out into ego, intelligence and complex mind. A yogi by everyday yogic practice is able to cut out these distortions and complexities of the mind at its very roots.

nirmana measuring, forming, making, fabricating, creating, creation
cittani spheres of consciousness, the stuff of the mind
asnita sense of individuality
matrat from that alone

Constructed or created mind springs from the sense of individuality (asmita).

From a sense of self-awareness, numerous activities become associated in one`s consciousness, thereby giving rise to mental states called moods, which form themselves into nirmita, or cultivated citta. They ruin, distort and disturb the intelligence, creating various sufferings and fluctuations. If this distorted consciousness is re-channelled in the right direction, it develops sophistication and sensitivity. Then nirmita citta changes into nirmana, or sasmtta, citta, or a sense of sattvic individuality, and nature makes the intelligence wise, which in turn keeps the consciousness pure.

This sutra explains the quality of constructive and creative mind through asmita. The seat of the mind-matter is the brain. It produces fluctuations, bias and prejudices, which cause pain and distress, and need to be held back.

The mind at its source is single and pure. It is known as the core of the being (atman) or the seat of the spiritual heart. When it sprouts into a seedling, it becomes the self-conscious centre (antahkarana), and forms sasmita or a sense of sattvic individuality. This develops into consciousness {citta), which branches out into ego (ahamkara), intelligence (buddhi) and mind (manas). These manifest themselves as multiple thought-waves, which, if allowed free play, give rise to sufferings and waverings (vyutthana citta).

By regular practice, the fire of yoga develops the sadhaka`s ability to discriminate between the original mind and its offshoots, single mind and multifaceted, complex mind. He does this by careful observation of his behaviour, channelising his energies to retrace the source of these thought-waves (citta vrttis) and exterminate them at their very source. This is santa citta or samahita citta, which takes the sadhaka to the threshold of the single state of consciousness, and converts the sprouted or created consciousness into a cultured consciousness - nirmana citta. This, in turn, traces the core of his individual existence. This becomes meditation - dhyana, at which point the distortions of the multiple mind disappear. The conscious awareness of head and heart unite, and the consciousness becomes mature and pure (divya ana). This pure citta is the root consciousness - miila citta.

For instance, one can compare the single state of consciousness to the bark of a tree and the multiple minds to the branches of the tree. Though these branches shoot out from the main trunk, they remain in contact with it. Similarly, the sadhaka has to draw back the branches of consciousness, i e., the `T` consciousness, from the head towards its base, so as to lose its identity. (1.2; 11.6 and III.12-13)