Not unless there is some textual support for it. But thanks for prompting me to take a second look, I always learn something.
visaññī occurs a few times in the Pali canon.
an4.49:3.5 (in the context of the four vippallasa, perversions of perception:)
Micchādiṭṭhihatā sattā, khittacittā visaññino
sentient beings are ruined by wrong view, out of their mind, deranged.
thig6.2:1.1
Puttasokenahaṁ aṭṭā, khittacittā visaññinī
When I lost my child I was taken over by grief; I lost my mind, becoming deranged.
pli-tv-bu-vb-pc51:1.40 (Of the drunk monk Sāgata, who BTW was awake, not unconscious)
Api nu kho, bhikkhave, taṁ pātabbaṁ yaṁ pivitvā visaññī assā”ti?
So, monks, should one drink that which makes one deranged?
In later texts:
mil5.5.5:7.5
lomasakassapo isi saha dassanena candavatiyā rājakaññāya visaññī ahosi khittacitto ratto
As soon as he saw Princess Candavati, the hermit Lomakassapa became deranged, out of his mind, besotted.
ja540:33.3
Mucchito visavegena, visaññī samapajjatha.
Faint with the shaft’s poison, he lay unconscious
ja81:1.3 (on alcohol)
Visaññikaraṇiṁ pitvā
Having drunk that which makes you deranged.
For most of these, the sense is “deranged”, i.e. vi- has the sense of “distorted, wrong, twisted”.
The exception is ja540:33.3, where it clearly means “unconscious” (the king thinks he is dead). Here the vi- has a privative sense, “without”. Given that in the original context there is an unambiguous term for “without perception” (asaññī), this sense cannot apply.
Thus we are left with strong contextual support for the sense of visaññī as “deranged perception”. This reading enjoys the support of the Niddesa, the commentary, the dictionaries, as well (so far as I know) of all the experienced translators.
The sense of “deranged” is meaningful in our passage, because it is easy for a meditator to appear as if mad; meditators themselves wonder this quite often.
King Context rules language with an iron first. All must bow before him!