In Jainism, Jñāna (Gyan, knowledge) is of five kinds:

1) Mati-jñāna

• Ordinary cognitive knowledge gained through senses and mind (seeing, hearing, inference, etc.).
• It typically unfolds in four steps: avagraha (grasp), īhā (inquiry), avāya/avāyaṇa (ascertainment), dhāraṇā (retention).

2) Śruta-jñāna

• Knowledge received through words, teachings, and scriptures (Āgamas); essentially “scriptural” or testimonial knowledge.

3) Avadhi-jñāna

• Clairvoyant knowledge limited by range and objects; knows material things within certain spatial and qualitative limits. Common in some devas, nārakas, and highly disciplined ascetics.

4) Manaḥparyāya-jñāna

• Telepathic knowledge of the mental modes (thoughts) of others; arises only in very advanced ascetics.

5) Kevala-jñāna

• Perfect omniscience: infinite, direct knowledge of all substances and all their modes, past–present–future; possessed by Arihants.

Additional points (kept simple and traditional):

• Classification by directness: Mati and Śruta are indirect (parokṣa); Avadhi, Manaḥparyāya, and Kevala are direct (pratyakṣa) in Jain epistemology.
• Both Digambara and Śvetāmbara traditions accept these same five kinds. There are only minor differences in some sub‑classifications and technical details; the essence remains the same.
• Kevala-jñāna is always perfect and free from error; the other four can be right or wrong depending on one’s spiritual purity.

If you wish to read a concise overview, see this reference on JainKnowledge: