Kevala jnana (Sanskrit: केवल ज्ञान, IAST: kevala jñāna) or Kevala gyana, also known as Kaivalya, means omniscience in Jainism and is roughly translated as complete understanding or supreme wisdom.

Kevala jnana is believed to be an intrinsic quality of all souls. This quality is masked by karmic particles that surround the soul. Every soul has the potential to obtain omniscience by shedding off these karmic particles. Jain scriptures speak of twelve stages through which the soul achieves this goal. A soul who has attained kevala jnana is called a kevalin (केवलिन्). According to the Jains, only kevalins can comprehend objects in all aspects and manifestations; others are only capable of partial knowledge.

The views of two sects of Jainism, Digambara and Śvētāmbara Jains differ on the subject of kevalins. According to Digambaras, a kevalin does not experience hunger or thirst, whereas according to Svetambaras, a kevalin has normal human needs and he travels and preaches too. Digambara Jains believe that they do not act in the normal sense of the word, that they sit motionless in padmasana, and that their bodies emit Divyadhvani, a sacred sound which is interpreted by their followers as the fundamental truth. According to both traditions, the last kevalin was a disciple of one of the eleven chief disciples of the last tirthankara, Mahāvīra; his name is recorded as Jambuswami. It is also known that no one after Jambuswami will have the ability to obtain kevala jnana for next tens of thousands of years.

The claim of existence of omniscience by Jains, who deny the existence of a creator god, is a unique phenomenon. The Sutrakritanga text of the Svetambara school, elaborates the concept as all-knowing and provides details of his other qualities. Another text, the Kalpa Sūtra, gives details of Mahavira's omniscience:

When the Venerable Ascetic Mahavira had become a Jina and Arhat (Arihant), he was a Kevali, omniscient and comprehending all objects; he knew and saw all conditions of the world, of gods, men, and demons: whence they come, whither they go, whether they are born as men or animals or become gods or hell-beings (upapada), the ideas, the thoughts of their minds, the food, doings, desires, the open and secret deeds of all the living beings in the whole world; he the Arhat (Arihant), for whom there is no secret, knew and saw all conditions of all living beings in the world.

Immediately after the death of Mahavira, his disciple Indrabhuti Gautama became a kevalin. As per the tradition, the teachings of the tirthankara were memorised and preserved over many centuries.

In the second Upanga Agama, the Rājapraśnīya, there is a dialogue between Kesi, a disciple of Pārśva, and Payasi, a materialist king. In this dialogue, Kesi proves the existence of jiva and its ability to obtain kevala jñana to the king.

The Jains have a long debate with Hindus and Buddhists regarding omniscience. Bhikkhu Dharmakirti criticised the Jain notion of omniscience in his Pramanavartika. The Hindu philosopher Kumarila argued that only Veda had the authority to define human moral values since they were "beginningless, authorless and of self-sufficient validity". In response, the Jain monk Haribhadra (c. 5th century CE) wrote that humans already had knowledge of everything knowable. It only had to be illuminated or uncovered. Omniscience was, according to Haribhadra, inherent to living beings.