Relationship between Pajanati (knowing) and

sampajaa (clear comprehension)

Question: Venerable Sir, in the Satipatthana Sutta, we find the references Digam va
assasanto digam assasamiti pajanati and sampajana kari hoti in the analysis of the
section on kayanupassana (contemplation on the body). What is the relation between
pajanati and sampajaa in this analysis? Is there a distinction between these two?
What type of a lesson that the Buddha has taught a novice in mediation in this instance?

Answer:

In other words, your question refers to the relationship between

gaccantova gaccamiti pajanati in the section on postures (iriyapata pabba) and the
term sampajanna. There is a significant distinction between these two terms. You find
the term janati which means knowing, in this analysis. Pajanati means knowing
clearly. What does a meditator know clearly? When he walks he does so, knowing
clearly, that he is walking. You would remember that in our previous discussions we
learnt about a specific mental development resulting from becoming aware of the in and
out breath. That is the state where the meditator perceives only breath as the object of the
mind. This state is known as Samadhi (concentration). Now he could maintain any
posture or carry out any physical activity in such a way that his actions or postures would
not have any impact on the Samadhi mental state. When the meditator masters the
Samadhi mental state for a considerable period of time, it enables him to engage in any
activity without having any negative impact on his defilement-free Samadhi. This process
is known as pajanati (clear comprehension).
In this circumstance, what should our goal be in meditation? Our goal should be to
improve the mental state which was developed up to Samadhi further and further. The
Buddha teaches the meditator to reinforce the Samadhi state by integrating a new aspect
known as sampajaa at this stage. Sampajaa trains a meditator to be highly
vigilant,alert when he engages in any activity, subject to his primary meditation objective,
which is to be free from any form of suffering.
Sampajaa should be a part and parcel of the mental activity of a meditator, whether it
is moving forward, moving backward, turning or answering a call of nature. We find this
advice in the Satipatthana Sutta as abhikkante patikkante sampajanakari hoti. Alokite
vilokite sampajanakari hoti. Saminjite pasarite sampajanakari hoti. In short, this
means that every action should be accompanied and integrated with Sampajaa. We
need to remember one thing at this stage. The content in the section on Sampajaa is far
greater in strength, vitality than the section on pajanati. This demonstrates the
significance of Sampajaa in producing happiness in a mind. Sampajaa is categorised
in to four sections which is also known as catusampajaa. Those are,
1. Satthaka-sampajanna (purposeful sampajanna)
2. Sappaya-sampajanna (beneficial sampajanna)
3. Gocara-sampajanna (domain sampajanna)

4. Asammoha-sampajanna (non-delusion sampajanna)

Lets talk about the Satthaka-sampajanna first. A meditators sole objective is to bring
about happiness to his life by eliminating suffering as much as possible. What should be
the course of action that a meditator should take to fulfil this objective? He should bear in
mind very well that when he confronts a sense object, the confrontation should not make
way for any discomfort or suffering. The confrontation should not be a source of
suffering whatsoever. This mental frame and alertness would bring the expected results in
the face of any contact with sense objects. The meditator becomes highly alert when he
confronts sense objects so any such confrontation would not be a source of suffering.
A meditator keeps in touch with any sense object that comes in to contact with his sense
faculties. However, the meditator handles any object in such a way that these objects
would not pose any discomfort or suffering to him. He associates the object and lets it go
naturally after purifying the negative dhammas from each object. This process is known
as gocara-sampajanna. With Gocara-sampajanna in mind, he becomes satisfied that he
is not vulnerable to any sense objects which have the potential to cause suffering. So, he
successfully confronts objects without being vulnerable to their ill effects.
The meditator who achieved an advanced frame of mind based on Satthaka-sampajanna
and Gocara-sampajanna is compelled to nurse; nourish his mind in a specific way in
order to maintain this advanced frame of mind continuously. The way to nurse, nourish
his mind is given in the sappaya-sampajanna. What is the way to nurse, nourish the
mind? Mind needs to be nourished with substances in order to think in terms of the right
way which does not generate defilements when confronted with diverse sense objects
such as visual forms, sounds, flavours, odours and tactile sensations. We can use an
analogy to substantiate this process. Confronting a pretty girl is a sensuous object for an
ordinary worldling (puthajjana). However, a meditator who resorts to the fourfold
sampajanna practice would think differently and nourish his mind in terms of
sampajanna, when confronted with this sensuous object. He would think that he sees a
visual object which is outwardly pleasant, even though, he is uncertain about the internal
composition and the nature of the object. So, he determines that there is nothing in the
visual object to be attached to. When the meditator begins to think in this manner,
defilements tend to be suppressed. This is how the sappaya-sampajanna facilitates a
meditator to suppress various defilements. When the meditator is satisfied with the
mental progress and success achieved with the assistance of these three sampajannas, he
becomes convinced, without any doubt, about the accuracy of his practice and the
possibility of reaping benefits as well. He discovers for himself the attainment of
happiness, cessation of suffering as promised by the teachings of the four fold
sampajanna. This is the mental attainment known as the asammoha-sampajanna. The
component, asammoha-sampajanna empowers a meditator to see whether his mind
deviates from the other three sampajannas. The significant lesson taught by the Buddha
at this stage is to reinforce the pajanati-based mind with the four fold sampajanna for
the purpose of vitalizing it further. This sampajanna practice helps the meditator to
develop further confidence to overcome defilements.