Yoga Sūtra Chapter Four verse 4

निर्माणचित्तान्यस्मितामात्रात् ॥४॥

nirmāṇa-cittāni-asmitā-mātrāt ||4||

Psyches are created only from the sense of ‘I’ am-ness.

nirmāṇa - created, constructed, forming, making, building, compositioncitta - psyche (the totality of the human mind, conscious and unconscious); mind; heartasmitā - egoity; the sense of 'I' am-nessmātrā - being nothing but, simply or merely; only; measure, quantity, sum, size, duration

Commentaries and Reflections

Commentary by T Krishnamacharya:

Commentary by TKV Desikachar:

Commentary by S Ramaswami:

“There are Yogi who have particular minds.
Possibly to work out Karma by creating several Citta.
What is needed as an impulse? Only Asmitā alone is required.
A person who has practised Saṃyama can create Citta and experience them.
However he has still not got over Asmitā.
This is driving him to do this.
The concept of Siddhi should be considered again here.
The path of the Yogi towards Siddhi is like that of a person going through a market place. We may look at the stalls, examine their wares but not buy or use. To do this is an action of Asmitā.
Nirmāṇa Citta can be used for good if a person wants to teach.
i.e Bodhisattva in Buddhism
These created minds can be terminated at will, that is why they do not collect latencies of nescience and thus do not give rise to bondage.
How does this Asmitā enter or create another mind?Anything mentioned here should not violate the theory of Karma.
So different minds can be created to work off Karma and thus avoid future births for the individual.”

Commentary by Paul Harvey:

“Those who use their Nimitta have another facility at their disposal.
They have the ability to influence another.
In that they can change other people’s states of mind.
Asmitā is the common source of this influence over another.
The link between teacher and student is through Asmitā.
The more open the link the stronger the influences.”

Chapter Four verses 4 and 5 talk about the medium
and potential of the link both to and from Nimitta.
This link is through Asmitā, though the openness
and motive within the link determines its quality.
Asmitā is the common channel of communication.
However the quality of the link depends on how much
Asmitā is coloured by Kleśa, or uncoloured by Jñāna.
Thus, when Asmitā Kleśa dominates, the link and the
quality of the communication are potentially impaired.”