he reconciles the notion of Unending or Eternal Moksha. He says, the 'Eternal Moksha' or 'Ananta Moksha', refers to the 'permanency of pleasures of Moksha' unlike the momentary pleasures of the World, and does not necessarily mean the individual souls will remain in Moksha permanently. He clarifies it by saying that the individual souls are permanent and hence their characteristics also, and it is 'illogical' to consider that individual soul would get trapped in one of the moments of the beginningless time, and escape the World for eternity by using finite time period of his lives in different creature forms. Even if the illogical is accepted then also it means even before he got trapped in Creation, he was in Moksha and hence his Moksha period may fail at times is the conclusion which is contradictory to the assumption that the Moksha is for infinite period of time. Hence, the Vedic teaching that the individual souls should come back after liberation should be considered valid. In different point of view, he clarifies the same idea by saying that all actions whatever, done for a finite time period cannot yield infinite result or fruit-of-actions, and after the period of Moksha, the jivas or individual should would not have the capability to enjoy the bliss of Moksha further. These, he said, are according to the Vedas and Upanishads and quotes verses from the Vedas. Social Causes: He opposed Caste system, Sati practice, idol worships, child marriage, etc. which are against the spirit of the Vedas and advocated that all evils of society should be thoroughly investigated and should be removed. The Varnashrama is based on Education and Profession and in his book Satyarth Prakash, he quotes passages from Manusmriti, Grihya Sutras and Vedas which support his claims. He advocated the notion of Rashtra and One Government throughout the World, also known as Chakradhipatya. Dayanand's mission He believed that Hinduism had been corrupted by divergence from the founding principles of the Vedas and that Hindus had been misled by the priesthood for the priests' self-aggrandizement. For this mission, he founded the Arya Samaj, enunciating the Ten Universal Principles as a code for Universalism, called Krinvanto Vishwaryam. With these principles, he intended the whole world to be an abode for Aryas (Nobles). His next step was to reform Hinduism with a new dedication to God. He travelled the country challenging religious scholars and priests