Devanagari
सुप्तिमूर्च्छोपतापेषु प्राणायनविघातत: ।
नेहतेऽहमिति ज्ञानं मृत्युप्रज्वारयोरपि ॥ ७१ ॥
Verse text
supti-mūrcchopatāpeṣu
prāṇāyana-vighātataḥ
nehate ’ham iti jṣānaṁ
mṛtyu-prajvārayor api
Synonyms
supti
—
in deep sleep
;
mūrccha
—
fainting
;
upatāpeṣu
—
or in great shock
;
prāṇa
—
ayana — of the movement of the life air
;
vighātataḥ
—
from prevention
;
na
—
not
;
īhate
—
thinks of
;
aham
—
I
;
iti
—
thus
;
jṣānam
—
knowledge
;
mṛtyu
—
while dying
;
prajvārayoḥ
—
or during high fever
;
api
—
also .
Translation
When the living entity is in deep sleep, when he faints, when there is some great shock on account of severe loss, at the time of death, or when the body temperature is very high, the movement of the life air is arrested. At that time the living entity loses knowledge of identifying the body with the self.
Translation (Visvanatha Cakravarti Thakura)
Only because of the stoppage of movement of the senses in states of sleep, fainting and deep grief, and in the states of death and death fever, one has no self-awareness. (But the subtle body does not cease to exist.)
“Just as the gross bodies are created and destroyed thousands of times while the subtle body remains, while the gross body remains there is destruction of the subtle body when deep sleep occurs and creation of the subtle body when deep sleep ends. Why can we not say this? ” This is explained in two verses. Upatāpa means suffering due to separation from someone dear. Because of the stoppage of movement of the senses (prāṇa) during sleep and other conditions, and the consequent inability of the senses to carry out their functions, one does not have awareness of self, identity, “I am so and so.” In deep sleep, none the sense or mind function. In the dream state, the external knowledge senses do not function. Though there is greater degree of stoppage of movement in the states of death and prajvāra, and great difficulty in those states, the subtle body is still not absent.
Purport
Foolish people deny the existence of the soul, but it is a fact that when we sleep we forget the identity of the material body and when we awake we forget the identity of the subtle body. In other words, while sleeping we forget the activities of the gross body, and when active in the gross body we forget the activities of sleeping. Actually both states — sleeping and waking — are creations of the illusory energy. The living entity actually has no connection with either the activities of sleep or the activities of the so-called wakened state. When a person is in deep sleep or when he has fainted, he forgets his gross body. Similarly, under chloroform or some other anesthetic, the living entity forgets his gross body and does not feel pain or pleasure during a surgical operation. Similarly, when a man is suddenly shocked by some great loss, he forgets his identification with the gross body. At the time of death, when the temperature of the body rises to 107 degrees, the living entity falls into a coma and is unable to identify his gross body. In such cases, the life air that moves within the body is choked up, and the living entity forgets his identification with the gross body. Because of our ignorance of the spiritual body, of which we have no experience, we do not know of the activities of the spiritual body, and in ignorance we jump from one false platform to another. We act sometimes in relation to the gross body and sometimes in relation to the subtle body. If, by Kṛṣṇa’s grace, we act in our spiritual body, we can transcend both the gross and subtle bodies. In other words, we can gradually train ourselves to act in terms of the spiritual body. As stated in the
Nārada-paṣcarātra, hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate:
devotional service means engaging the spiritual body and spiritual senses in the service of the Lord. When we are engaged in such activities, the actions and reactions of the gross and subtle bodies cease.