Here is the Jain viewpoint in simple terms:

• Kevala jnana sukha

- What it is: Kevala jnana is the supreme, omniscient knowledge of a liberated soul (arihanta/kevali). Sukha here means the bliss that naturally accompanies that perfect knowledge. - Why it matters in Jainism: The bliss (sukha) is a natural by-product of pure, detachment-free knowledge realized when all karmic obstructions are removed. It is rooted in the jiva (soul) and its freedom from bondage. - Key point: This sukha is experienced by a jiva who has attained kevala jnana. It does not imply a universal, independent Absolute; it is the inner peace and joy of a liberated soul.

• Advaita ananda (as in Vedanta)

- What it is: In Advaita Vedanta, ananda is the bliss of experiencing non-dual Brahman—the ultimate, formless Reality in which there is no separate individual self. - Why it matters in Vedanta: It describes the nature of the ultimate, indivisible reality and the joy that comes from realizing that one’s true self is not separate from that absolute. - Key point: This ananda belongs to the experience of Brahman as the single, universal truth. Jainism does not posit an eternal, non-dual Absolute like Brahman; it emphasizes the distinct, individual soul (jiva) and its path to liberation (moksha) through right knowledge, ethics, and ascetic discipline.

Direct comparison

• Ontology: Kevala jnana sukha is the bliss of a liberated jiva with infinite knowledge. Advaita ananda is the bliss of recognizing non-duality with the Absolute (Brahman).
• Subject of bliss: In Jainism, the bliss is tied to the jiva’s purified knowledge. In Advaita, the bliss is tied to the realization of Brahman as the only reality.
• Goal: Jainism aims for nirvana (liberation from karma) with the purified jiva; Advaita aims for unity with Brahman and the dissolution of individual identity.

If you’d like, I can summarize how Digambar and Shvetambar traditions describe kevala jnana and its associated sukha, or give brief quotations and references from Jain scriptures.