According to Jainism, Keval Gyan (Keval Jnana) is not “created” by any practice – it is the soul’s own natural, infinite knowledge that becomes visible when all coverings (karmas) are completely destroyed.

In simple steps:

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1. What is required for Keval Gyan?

Keval Gyan arises only when the four ghātiya karmas are totally destroyed:

1. Jnānāvarniya karma – covers knowledge
2. Darshanāvarniya karma – covers perception
3. Mohaniya karma – causes delusion/attachment & aversion
4. Antarāya karma – creates obstacles in doing good

When these four are finished forever, the soul’s infinite knowledge, infinite perception, infinite energy and perfect conduct appear – this is Keval Gyan. ( jainknowledge.com)

Both Digambar and Shwetambar agree completely on this point.

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2. The path that leads to this state

Jain scriptures say Keval Gyan comes as the natural result of walking the true path, not by one mantra or one ritual.

The core path is the Ratnatraya (Three Jewels):

1. Samyak Darshan – Right Faith

- True faith in soul, karma, Tirthankars, and Jain tattvas - Absence of mithyātva (false belief) and strong interest in self‑purification

1. Samyak Gyan – Right Knowledge

- Correct understanding of the nine tattvas (soul, non‑soul, punya, paap, āsrava, bandha, samvar, nirjarā, moksha) - Based on Jain scriptures and teachings of omniscients, without doubt or distortion

1. Samyak Charitra – Right Conduct

- Living according to that right faith and knowledge - For: - Monks/nuns – full Mahāvrat: total non‑violence, truth, non‑stealing, celibacy, non‑possessiveness - Shravaks/shravikas (lay people) – Anuvrat (small vows), guṇa‑vrat, shikshā‑vrat etc., as per capacity ( jainknowledge.com)

Through Ratnatraya, two things happen:

• Samvar – stopping new karmas from coming in
• Nirjarā – shedding old karmas (especially through tapas, pratikraman, dhyān)

When nirjarā is complete for all four ghātiya karmas, Keval Gyan manifests automatically.

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3. Practical means mentioned in Jain tradition

To move towards that final stage, Jain dharma emphasizes:

• Strict Ahimsa in thought, word, body
• Control of kashāyas – anger, pride, deceit, greed
• External Tapas – fasting, alpa‑āhār (limited food), vishesh austerities
• Internal Tapas – prāyaśchitta (repentance), vinay (humility), vaiyāvratya (seva), swādhyāy (scripture study), dhyān (meditation), vyutsarga (letting go)
• Daily pratikraman – for shuddhi of bhāv
• 12 bhāvanās (like anitya, asarā, anya, aśuchi, etc.) to reduce attachment; they help destroy mohniya karma, which is a big block to Keval Gyan ( jainknowledge.com)

All of this is still preparation; Keval Gyan itself is a result of total karmic destruction, not of one single practice.

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4. Keval Gyan and Moksha

• When Keval Gyan arises, the soul becomes an Arihant / Kevali – omniscient but still in a body. ( jainknowledge.com)
• Some non‑destructive karmas (āyu, nāma, gotra, vedanīya) still remain till the end of that life.
• At death of that Kevali, all remaining karmas end; the soul rises to Siddha‑shilā – this is Moksha.

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5. Present time (our era)

In the current 5th āra in Bharat kshetra, Jain texts state:

• No new Tirthankars, no Kevalis, no Moksha from here in this time-cycle.
• But: by doing sādhana now, one creates strong causes (bhav, karmic state) to attain Keval Gyan and Moksha in future suitable eras or in Mahāvideh Kshetra. ( jainknowledge.com)

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6. Digambar vs. Shwetambar – any difference here?

• Both accept:

- Keval Gyan = infinite omniscience of the soul - It arises only after total destruction of the four ghātiya karmas - Path is Ratnatraya, with vows, tapas, and inner purity

• They differ in some details of monastic rules, clothing, and certain practices, but not in the basic doctrine of how Keval Gyan is attained.

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In essence:

To “attain Keval Gyan” according to Jainism means: Walk the path of Right Faith, Right Knowledge, Right Conduct, with deep non‑violence, vows, tapas, and destruction of passions, until all four destructive karmas are completely finished. At that moment, Keval Gyan shines on its own.