I’ll answer from the classical Jain view first, then connect it to your concerns about diversity, equity, and modern practice.

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1. What is Kevala‑jñāna according to Jainism?

In Jain dharma:

• Kevala‑jñāna (keval gyan) is perfect, infinite, all‑comprehensive knowledge of all substances and all their modes (past, present, future) at once and without any error. ( jainknowledge.com)
• It arises only when the four ghāti karmas (knowledge‑obscuring, perception‑obscuring, deluding, and obstructive karmas) are completely destroyed. ( jainknowledge.com)
• Both Digambar and Śvetāmbara traditions agree on this point: for a kevalin, knowledge is infinite, identical, and flawless, not “slightly different” from one kevalin to another. ( jainknowledge.com)

So, in strict Jain philosophy, the scenario of “two omniscient monks with slightly different knowledge” cannot happen. If there is even the smallest difference, by Jain definition, neither is omniscient yet.

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2. “But we will always have biological brains…”

This is an important confusion, and it’s understandable.

In Jain view:

• Knowledge is a natural quality of the soul (jīva), not of the biological brain. The brain is part of the body (pudgala dravya), which is only a tool while karmas still bind the soul. ( jainknowledge.com)
• As long as we are ordinary embodied beings, our knowing is filtered through:

- Sense organs and brain, - Mental habits, - Karmic coverings.

• Kevala‑jñāna begins only when those coverings are completely gone. At that point:

- The soul’s knowing is direct (pratyakṣa), not dependent on brain wiring. - The body and brain may still exist for an Arihant, but they do not limit that omniscience.

So when neuroscience says “each brain is wired differently,” Jainism would say: yes, that is true on the physical level and explains why ordinary people have different capacities and perspectives. But kevala‑jñāna is beyond this level; it is not “brain‑based knowledge.”

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3. Would two kevalins differ because “not everyone is the same”?

Classical answer: No.

• Souls are many and eternally distinct, but when all ghāti karmas are destroyed, each soul’s knowledge expands to the same infinity.
• The content of knowledge (everything that exists and all its modes) is the same reality; thus each kevalin:

- Knows all that is knowable, - Knows it without doubt, error, or limitation, - Shares the same “totality” of knowledge, though each soul remains an individual soul.

So Jain scriptures do not accept “different omnisciences.” Difference belongs to limited knowledge, not to kevala‑jñāna.

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4. “Do Jains think kevala‑jñāna sets you free from diversity and worldly disorders?”

We have to be careful with words here.

Jainism does not say that liberation means “oneness” in the sense that all diversity disappears. It says:

• Souls remain eternally many (ananta jīvāḥ).
• But a liberated soul is free from:

- All karmic bondage, - All attachment and aversion, - All suffering and worldly confusion.

Kevalin and Siddha:

• See diversity perfectly: they know all different substances, conditions, and beings in all their variety.
• Are not disturbed by it: they are vītarāga – absolutely free of passion, hatred, bias, and partiality. ( jainknowledge.com)

So: diversity remains part of reality. “Worldly disorders” (violence, injustice, inequality, cruelty) are fully known, but the liberated soul is free from inner disturbance, delusion, and bondage caused by them.

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5. Diversity, equity, inclusion: how does Jain dharma relate?

Jain texts do not use modern DEI language, but their core ethics push strongly in that direction:

1. Ahimsā (non‑violence)

- Every soul, regardless of species, gender, caste, status, or ability, is a potential Siddha. - Therefore, harming any being is spiritually wrong. This is a deep philosophical equality.

1. Anekāntavāda (many‑sidedness)

- No limited viewpoint is complete. - Respecting multiple perspectives is structurally built into Jain logic and ethics; you are expected to admit, “From another standpoint, there is also truth.”

1. No creator, no chosen people

- There is no God preferring some group over others. - Liberation is open to anyone who develops right faith, right knowledge, and right conduct.

From this, a Jain‑consistent attitude in today’s world should be:

• Deep respect for different backgrounds and identities,
• Avoiding mental and social himsā (hatred, disrespect, exclusion),
• Actively reducing harm caused by social or systemic injustice, as far as one can, while maintaining spiritual focus.

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6. Are modern Jains actually doing this?

This is where we must separate:

• What Jain dharma teaches, and
• How individual Jains behave.

Jain scriptures and philosophy:

• Do not support caste‑ism, racism, sexism, or hatred.
• Do recognize real differences (e.g., types of bodies, karmic states, abilities), but insist that every soul is inherently pure, capable of omniscience, and worthy of non‑violence and respect.

Modern communities, like any religious group:

• Sometimes fall short—because people are still under mohanīya karma (deluding karma).
• May ignore or poorly apply the deep implications of ahimsā, aparigraha (non‑possessiveness), and anekāntavāda to modern DEI questions.

So if you have felt deceived by people using religion to ignore DEI, that pain is understandable. But it does not come from the core doctrine of Jainism; it comes from human limitations and attachments, which Jainism itself openly acknowledges.

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7. Your core concern

You are asking, in effect:

> “If Jainism truly values every soul and teaches omniscience and non‑violence, how can Jains ignore diversity, equity, and inclusion?”

The most faithful Jain answer is:

• They shouldn’t.
• When a Jain ignores the dignity, voice, or suffering of another, they are not applying ahimsā and anekāntavāda correctly and are strengthening their own karmic bondage, not moving closer to kevala‑jñāna.
• A genuinely progressing Jain practitioner:

- Becomes less judgmental, not more. - Becomes more sensitive to the pain of all, not less. - Works on their own biases as a form of internal himsā‑reduction.

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8. Bringing it together

• Two true kevalins cannot have different knowledge; kevala‑jñāna is infinite, identical in scope, and not dependent on different brain wirings.
• Diversity of brains, bodies, and experiences belongs to the realm of bound souls still under karma. For them, Jainism explicitly teaches humility (anekāntavāda) and non‑violence (ahimsā) as the way to live with diversity.
• Jain dharma, at its core, is fully compatible with a profound respect for diversity and a commitment to reduce inequality and harm. When Jains fail at this, they are failing their own dharma, not fulfilling it.

If you’d like a simple overview of kevala‑jñāna and the soul’s inherent knowledge quality from a Jain perspective, you can read more here: