He prays, "At the time of death," kaṇṭhāvarodhana-vidhau kapha-vāta-pittaiḥ, "by the derangement of the bodily function, when kapha will choke up my throat, then how I shall be able to chant? Because I am now healthy. I am now chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare, but at that time, how I shall be able to chant? So therefore, while I am chanting now in good health, please let me die immediately, so that I can die chanting." Yes. That is the prayer. But, er . . . because that is the ultimate examination.
Here it is stated, anta-kāle ca mām eva smaran muktvā kalevaram. Just kalevaram. Kalevaram means this body, and when becomes freed from this body, he . . . or gets out of the body, and at the very same time he remembers Kṛṣṇa, then one who passes this body, life, in this way, yaḥ prayāti sa mad-bhāvaṁ yāti . . . mad-bhāvaṁ yāti means he at once attains the nature of Kṛṣṇa: eternity, blissful and knowledge.
This is the advantage of Kṛṣṇa consciousness. Because at the time of death, whatever you practice now in your healthy life, that will be . . . just like asleep we dream of the things of our activities, similarly, this death is also a kind of dream. Death is a dream, er, sleep, sleeping. Death is nothing but sleeping for seven months. That's all. Sleeping for seven months, that is called death. Just like in the operation table one becomes unconscious for one hour, half an hour, then he comes to his consciousness; again he comes to the same point.
So similarly, death is nothing but to remain practically unconscious for seven months. That's all. This body is left, and we enter into a particular womb of mother, and just to develop another body it takes about seven months. Then, after seven months, when the body is fit, then our consciousness comes back. Then we want to come out of the womb. And at the tenth month we come out. That is a very miserable condition. That is the miserable condition of birth.