There are two words there, sati and sampajanna and sati
It appears you mis-understood what Sati means
ganegaar wrote:What is "sampajanno" after all? Is it merely an act of knowing that i am in the "knowing"? Rather than the words meaning, I am after its applied use - in being mindful in day to day tasks.
Dwelling thus mindfully, he discriminates that Dhamma with discernment.
Yasmiṃ samaye ānanda, bhikkhu tathā sato viharanto taṃ dhammaṃ paññāya pavicināti.
I say, Ananda that there is no development of concentration by mindfulness of breathing for one who is muddled and who lacks discernment.
nāhaṃ, ānanda, muṭṭhassatissa asampajānassa ānāpānassatisamādhibhāvanṃ vadāmi.
Suppose, bhikkhu, a king had a frontier city with strong ramparts, walls, and arches, and with six gates. The gatekeeper posted there would be wise, competent, and intelligent; one who keeps out strangers* and admits acquaintances.
*For those who still think that we should let everything in.
The gatekeeper’: this is a designation for mindfulness.
“Having seen a form with mindfulness muddled" (idem w/ the six senses).
And what, bhikkhus is right mindfulness?
Here, bhikkhus, a bhikkhu dwells contemplating the body in the body (feeling in feeling, mind in mind, phenomena in phenomena), ardent, discerning, mindful, having removed covetousness and displeasure in regard to the world. This is called right mindfulness.
SN 45.8 (partial parallel in SA 784)
Right mindfulness: ''being mindful, following mindfulness, neither unaware nor vain."
Mindfulness muddled, unalert, unconcentrated, his mind distracted, loose in his sense faculties
For one of right effort, right mindfulness springs up. For one of right mindfulness, right concentration springs up.
“I have gone forth out of faith
From the home to the homeless life.
My mindfulness and discernment are mature,
Sati paññā ca me buddhā,
And my mind well concentrated.
Conjure up whatever forms you wish,
Kāmaṃ karassu rūpāni,
But you will never make me tremble.”
neva maṃ byādhayissasī”ti.
Then Mara the Evil One, realizing, “The bhikkhu Samiddhi knows me,” sad and disappointed, disappeared right there.
“Its qualities of faith and discernment
Are always yoked evenly together.
Shame is its pole, mind (mano) its yoke-tie,
Mindfulness the watchful charioteer.
“Well then, Bahiya, purify the very starting point of wholesome states. And what is the starting point of wholesome states? Virtue that is well purified and view that is straight. Then, Bahiya, when your virtue is well purified and your view is straight, based upon virtue, established upon virtue, you should develop the four establishments of mindfulness.
“‘I will protect myself,’ bhikkhus: thus should the establishments of mindfulness be practised. ‘I will protect others,’ bhikkhus: thus should the establishments of mindfulness be practised. Protecting oneself, bhikkhus, one protects others; protecting others, one protects oneself.”
“That foolish, incompetent, unskilful bhikkhu does not gain pleasant dwellings in this very life, nor does he gain mindfulness and discernment. For what reason? Because, bhikkhus, that foolish, incompetent, unskilful bhikkhu does not pick up the sign of his own mind (citta).
Right effort: "arousing will and making effort, applying effort to keep aloof, being energetically capable, constantly cultivating and not backsliding. "
One makes an effort to "abandon wrong view" and to enter upon right view: this is one’s right effort. (idem for "abandon wrong intention", "abandon wrong speech", "abandon wrong action", "abandon wrong livelihood".
"What is right effort? A monk cultivates desire for the abandoning of already arisen unwholesome states, he seeks means, is energetic and diligent in arousing the mind towards cessation. He cultivates desire for the non-arising of not yet arisen unwholesome states, he seeks means, is energetic and diligent in arousing the mind towards cessation. He cultivates desire for the arising of not yet arisen wholesome states, he seeks means, is energetic and diligent in arousing the mind towards cessation. He cultivates desire for the stabilizing of already arisen wholesome states without loss or regress, for their increase and expansion, for their development and full implementation, he seeks means, is energetic and diligent in arousing the mind towards cessation. This is reckoned right effort.
ganegaar wrote:I am trying to practice "Sati-sampajanno" in my daily life, as described in Satipattana sutta.
Now, when am I in the right level of awareness: Is it correct to say, I am in the right level of awareness, when ever I am aware of the fact that I am aware?
If I loose this subtle quality of being aware of being aware, I suppose I am no longer aware, am I right ( as long as meditation pr actice is concerned i mean) ?
so you're certainly not a novice
i.e. not "lost in what you are doing" is a reasonable way of putting it.
‘atthi kāyo’8 ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya
you can note knowing, probably arises with thinking about and judging ur ability to be mindful
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