Our spirit (citta) is ensnared in net of brain (mano).
Liberate citta (cetovimutti) and reach deathless (timeless), which is treshold of nibanna.
Although there is no cannonical parallels to these verses, (apart from Patna 1 [1.1] Jama; Gāndhārī 201 [13.1] Yamaka,…, etc,) we might wonder about their implication.
manasā ce paduṭṭhena
manasā ca praduṣṭena)
Brain (process) precedes phenomena,
they are impelled by brain.
Brain is their corruption.
Paduṭṭhena (padussati) = praduṣṭena >> praduṣṭa [pp. praduṣ = pra-duṣ] = became worse, corrupted.
There is a snare moving in the sky,
Something mental (mānaso,) which moves about,
By means of which I’ll bedevil (bādha) you:
You won’t escape me, ascetic!?
“Forms, sounds, tastes, odours,
And tactile objects delightful to the brain (manoramā) _
Desire for these has vanished in me:
You’re defeated, Death!”
“There has arisen in me what is agreeable (to the mano), there has arisen what is disagreeable (to the mano), there has arisen what is both agreeable and disagreeable (to the mano).”
“Uppannaṃ kho me idaṃ manāpaṃ, uppannaṃ amanāpaṃ, uppannaṃ manāpāmanāpaṃ.”
Sanskrit manāpa (mana_āpa) means lit. “reach the manas”.
So what is agreeable (manāpa,) or disagreable (amanāpaṃ) , or both ( manāpāmanāpa,) seems to be related to “reaching the mano”.
What one looks towards is using mano in delighted (contented) and pleasurable internal feeling, to reach abhippamodaya (gladness) in citta; then samādhi; then liberation of citta (cetovimutti) (see SN 54.13):
When the mano is uplifted by delight [through seclusion in the internal, like in anapanasati] , the body becomes tranquil. One tranquil in body experiences pleasure. The citta of one who is pleasurable becomes concentrated.
Pīti manassa kāyo passambhati. Passaddhakāyo sukhaṃ vedayati Sukhino cittaṃ samādhiyati.
Great misconception is to believe that heart is related to citta.
what ever words are used they are pointers to realities within our selves. The crucial thing is to vanquish desire, seeing their unsatisfactoriness.