Here is a simple Jain view of the "attributes of knowledge" (jnan):

• Two broad kinds of knowledge:

- Paroksha jnana (indirect knowledge): gained through inference, testimony, or external observation. It is fallible and can be refined. - Aparoksha jnana (direct knowledge): direct, immediate cognition. It is not mediated by senses or inference and is considered true and certain in Jain doctrine.

• The spectrum within aparoksha jnana includes:

- Kevala jnana: perfect, omniscient knowledge possessed by Tirthankaras and other liberated souls. It sees all substances, souls, bodies, and activities in all times without confusion. - Other direct cognitions (as described in Jain literature) such as clairvoyance and other supernormal cognitions are often discussed as part of the doctrinal framework around liberated beings, but kevala jnana remains the highest, most complete form of direct knowledge.

• The path to right knowledge is often described through the Jain threefold path:

- Samyak darshan (right faith or right view) - Samyak jnana (right knowledge) - Samyak charitra (right conduct) These three together lead a practitioner toward true knowledge and liberation.

• Important caveat:

- In Jainism, there is a clear distinction between paroksha (indirect) and aparoksha (direct) knowledge, and within direct knowledge, kevala jnana is the ultimate, complete form. Different Jain sub-traditions (Digambara vs. Śvetāmbara) discuss related concepts with emphasis on different texts, but the core idea of kevala jnana as supreme direct knowledge is shared.

If you’d like, I can provide the precise sutra or stanza where these concepts are stated, or explain how samyak jnana is defined in a particular Jain tradition.