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is untouched by sin though he lives in the same environment as the false and hypocrical ascetic who because of the absence of the purity of thought, is still attached to sensual pleasures and is thus subject to karmic bondage. Hence it is not the environmental object but it is the inner thought that is the cause of bondage.
The bondage or adherence of karmic particles to the soul is of four kinds; like a line engraved on a stone; like a line drawn by a plough on the soil that disappears after rainfall; like a line drawn in the dust which disappears after the wind and lastly like a line drawn on the surface of water by a finger disappearing immediately.
The processes of "samudghata' and 'shaileshikarana' i.e. the balancing of the four interminable while alive karma-s as different from the four terminable while embodied Karma-s and the noninflux of any one of the mainly eight kinds of karmic particles are worth noting.
After attaining the state of pure knowledge, Kevala Gnana, when the four types of terminable-while-embodied karma paramanus are purged off, the being by a process named 'samudghata' creates a karmic balance in the condition of the remaining four interminable-while-embodied karmic paramanus and then by a further process named 'shaileshikarana' so stills the body, mind and soul in thought, word and deed that no influx of karma paramanus is possible. At this stage, all 'yoga' i.e. gluing, adhering of karma paramanus to the soul due to these activities is stopped for ever and the soul is liberated-soul attains the state of 'Moksha'-Siddhahood, a state of non-manifest static & dynamic Divine 'God' in Jaina thought. While embodied and after attaining the state of pure knowledge, Kevala Gnana, the being is 'Arhanta' and when disembodied, the being is 'Siddha'.
In Jainism, when you become 'God' you have the state of non-manifestation i.e. Siddha, Tirthankara dis-embodied, a soul emancipated, a mukta-jiva perenially established on the Siddhashila in the Universe. Sri Aurobindo has supported the idea by
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