Godliness can be defined as the inherent quality of any soul characterizing infinite bliss, infinite power, infinite knowledge and infinite peace. However, these qualities of a soul are subdued due to Karmas of the soul. One who achieves this state of soul through right belief, right knowledge and right conduct can be termed as God. This perfection of soul is called Kaivalya or Bodhi. A God thus becomes a liberated soul- liberated of miseries, cycles of rebirth, world, Karmas and finally liberated of body as well. This is called Nirvana or Moksha.
Gods can be thus categorized into embodied gods also known as Tīrthankaras and Arihantas or ordinary Kevalin, and non-embodied formless gods who are called Siddhas. Jainism considers the Devīs and Devas to be demi-goddesses and demi-gods who dwell in heavens owing to meritorious deeds in their past lives. These souls are in heavens for a fixed lifespan and even they have to undergo reincarnation as humans to achieve liberation.
The Acāranga sūtra 1.197 describes Siddhas in this way –
“ The liberated soul is not long nor small nor round nor triangular nor quadrangular nor circular; it is not black nor blue nor red nor green nor white; neither of good nor bad smell; not bitter nor pungent nor astringent nor sweet; neither rough nor soft; neither heavy nor light; neither cold nor hot; neither harsh nor smooth; it is without body, without resurrection, without contact (of matter), it is not feminine nor masculine nor neuter. The siddha perceives and knows all, yet is beyond comparison. Its essence is without form; there is no condition of the unconditioned. It is not sound, not colour, not smell, not taste, not touch or anything of that kind. Thus I say.”  ”
Siddhahood is the ultimate goal of all souls. There are infinite souls who have become Siddhas and infinite more who will attain this state of liberation. [d] According to Jainism, the Godhood is not a monopoly of some omnipotent and powerful being(s). All souls, with right perception, knowledge and conduct can achieve self realisation and attain this state.[e] Once achieving this state of infinite bliss and having destroyed all desires, the soul is not concerned with the worldly matters and does not interfere in the working of universe, as any activity or desire to interfere will once again result in influx of karmas and thus loss of liberation.
Jains pray to these passionless Gods not for any favors or rewards but rather pray to the qualities of the God with the objective of destroying the karmas and achieving the Godhood. This is best understood by the term – vandetadgunalabhdhaye i.e. we pray to the attributes of such Gods to acquire such attributes” [f] 
Bhavanpatis – Gods dwelling in abodes
Vyantaras – Intermediary gods
Jyotiskas – Luminaries
Vaimānikas – Astral gods
The souls on account of accumulation of meritorious karmas reincarnate in heavens as demi-gods. Although their life span is quite long, after their merit karmas are exhausted, they once again have to reincarnate back into the realms of humans, animals or hells depending on their karmas. As these Gods themselves are not liberated, they have attachments and passions and hence not worthy of worship. Ācārya Hemacandra decries the worship of such Gods –
“ These Gods tainted with attachment and passion;
having women and weapons by their side, favour some and disfavour some;
such Gods should not be worshipped by those who desire emancipation” 
Worship of such gods is considered as mithyātva or wrong belief leading to bondage of karmas. However, many Jains are known to worship to such gods for material gains.
2. Jacobi (1884)Retrieved on : 25th May 2007
3. Nayanar (2005b), p.35 Gāthā 1.29
4. Gopani (1989) , emended