From Ajahn Brahmali’s 2017 talk on AN 10.61, he explained the meaning of “Clear Comprehension” (Sampajañña) : … there are 4 components to the meaning of “Clear Comprehension”. He pointed out the two most important are (1) purpose (2) suitability. He skipped over the other two components.
Searched for the other two meanings: on wikipedia entry for Sampajañña, under “canonical commentary” is the following:
While the nikayas do not elaborate on what the Buddha meant by sampajañña, the Pali commentaries analyze it further in terms of four contexts for one’s comprehension:
* purpose (Pāli: sātthaka): refraining from activities irrelevant to the path.
* suitability (sappāya): pursuing activities in a dignified and careful manner.
* domain (gocara): maintaining sensory restraint consistent with mindfulness.
* non-delusion (asammoha): seeing the true nature of reality (see three characteristics).
Anālayo (2006), pp. 143-5; Bodhi (2005), p. 442, n. 34; and, Nyanaponika (1996), p. 46.
While the other three types of sampajañña have standard English translations, gocara has been translated in a variety of ways. Gocara (Pāli) generally means “pasture” or “grazing”, based on go (cow) and cara (walking). Thus, Rhys Davids & Stede (1921-25), p. 254, provides a somewhat literal definition of gocara-sampanna as “pasturing in the field of good conduct”. See also Anālayo (2006), p. 56, where, for instance, he notes: “A discourse in the Anguttara Nikāya compares the practice of satipatthāna to a cowherd’s skill in knowing the proper pasture for his cows.” In this article, the translation of gocara as “domain” is based on Bodhi (2005), p. 442, and Nyanaponika (1996), pp. 49-51. Alternatively, Soma (2003), pp. 61, 64, translates gocara as “resort,” while Anālayo (2006), pp. 143, 145, uses the literal translation of “pasture”.
How these four meanings originated is still not very clear.
From Bhikkhu Bodhi’s “In the Buddha’s Words”, Chapter VIII - Notes  provides this explanation:
 Sampajañña, clear comprehension, is analyzed in the commentaries into four types: (1) clear comprehension of the purpose of one’s action; (2) clear comprehension of the suitability of one’s means to the achievement of one’s purpose; (3) clear comprehension of the domain, that is, not abandoning the subject of meditation during one’s daily routine; and (4) clear comprehension of reality, the awareness that behind one’s activities there is no abiding self. See Soma, The Way of Mindfulness, pp. 60–100; Nyanaponika, The Heart of Buddhist Meditation, pp. 46–55.
The English translation of “Sampajañña” into “Clear Comprehension” seems quite straight forward and clear on the surface, yet there is more to its meaning!
Based on AN 10.61, “mindful with clear comprehension” is not the same as “restraint of the five senses” and also not the same as “wise attention” (yoniso manisikara), because one is the nutriment for the other. There seems to be some overlap of meaning though: wise attention leading to mindful & clearly comprehend, leading to restraint of the senses.
It’s not easy to fully understand the suttas without listening to explanations from Dhamma teachers.