Answer

In both Śvetāmbara and Digambara Jain traditions, Kevala Jñāna means perfect, infinite, direct knowledge attained when all jñānāvaraṇīya karma — knowledge-obscuring karma — is completely destroyed.

Both traditions agree that:

• Kevala Jñāna is omniscience.
• It is attained only by a soul that has destroyed the obstructing karmas.
• A Kevalī knows all substances and all their modes directly.
• It is a necessary stage before final liberation, mokṣa.

The main differences are not about the basic meaning of Kevala Jñāna itself, but about related doctrinal issues such as the bodily condition of a Kevalī, whether a Kevalī eats, and whether women can attain Kevala Jñāna in the same life.

Explanation

1. Meaning of Kevala Jñāna

Both Śvetāmbara and Digambara accept Kevala Jñāna as the highest form of knowledge. It is complete, unobstructed, and infinite knowledge of reality.

So, at the core level, there is no major difference in the definition of Kevala Jñāna.

2. Food after attaining Kevala Jñāna

One important difference is regarding whether a Kevalī still takes food.

• Śvetāmbara view: A Kevalī may continue to take food until the end of bodily life.
• Digambara view: A Kevalī does not require or take food after attaining Kevala Jñāna.

Digambaras hold that once omniscience is attained, the body becomes free from ordinary bodily needs such as hunger. Śvetāmbaras accept that although the soul has attained omniscience, the physical body may still continue ordinary biological functions until final liberation.

3. Clothing and the state of the monk

This difference is connected to the broader difference between the traditions regarding ideal monastic practice.

• Digambara view: Complete renunciation requires total non-possession, including absence of clothing. Therefore, the highest mendicant state is nude monkhood.
• Śvetāmbara view: Wearing simple white clothes is not considered possession in the same obstructive sense, if there is no attachment.

Because of this, Digambaras traditionally hold that full mendicant perfection leading to Kevala Jñāna is possible only in the nude ascetic state. Śvetāmbaras hold that Kevala Jñāna can be attained by ascetics wearing simple white robes.

4. Women and Kevala Jñāna

Another well-known difference is about whether women can attain Kevala Jñāna and mokṣa in the same female body.

• Śvetāmbara view: Women can attain Kevala Jñāna and mokṣa. Śvetāmbaras accept that Mallīnātha, the 19th Tīrthaṅkara, was female.
• Digambara view: Women cannot attain mokṣa directly from a female body. They must first be reborn as male. Digambaras regard Mallīnātha as male.

This is one of the major doctrinal differences between the two traditions.

5. Tīrthaṅkara images and representation

The traditions also differ in how the enlightened state is represented in temple images.

• Śvetāmbara images: Often shown with open eyes, ornaments, and sometimes clothing-like decoration.
• Digambara images: Usually shown nude, unadorned, and with downcast or meditative eyes, symbolizing total renunciation.

This is not a difference in Kevala Jñāna itself, but a difference in how the perfected state of the Jina is represented devotionally and ritually.

Spiritual Understanding

Both Śvetāmbara and Digambara traditions honor Kevala Jñāna as the supreme knowledge of the purified soul.

The deeper spiritual message is the same:

• The soul’s true nature is infinite knowledge, perception, bliss, and energy.
• Karma covers this natural purity.
• Through right faith, right knowledge, and right conduct, the soul removes karmic bondage.
• When the knowledge-obscuring karma is completely destroyed, Kevala Jñāna manifests.

The differences between the traditions mainly concern the external and bodily conditions surrounding omniscience, not the essential greatness of Kevala Jñāna.

Takeaway

The core meaning of Kevala Jñāna is the same in Śvetāmbara and Digambara Jainism: it is complete omniscience of the liberated soul.

The main differences are:

• Śvetāmbaras say a Kevalī may eat; Digambaras say a Kevalī does not eat.
• Śvetāmbaras accept clothed ascetics attaining Kevala Jñāna; Digambaras emphasize nude renunciation for the highest ascetic state.
• Śvetāmbaras accept women can attain Kevala Jñāna and mokṣa; Digambaras hold they must first be reborn male.
• Śvetāmbaras regard Mallīnātha as female; Digambaras regard Mallīnātha as male.

Both traditions, however, revere Kevala Jñāna as the supreme manifestation of the soul’s pure and infinite knowledge.