This continued failure is connected with the fact that the Hindu intellectuals did not develop any systematic theory of society and state which would be traditional and adequate to the needs of the contemporary plural society of India. This non-contemporaneity of the Hindu consciousness also throws light on the fact that a large number of Hindus joined the nationalist freedom movement led by the Indian National Congress without being personally committed to secular nationalism. The point here is not, of course, that commitment to secular nationalism was a precondition for being active in the freedom struggle. That is false. The point is that those (Hindus or Muslims) who were opposed to secular nationalism did not see sharply enough the conflict between the official Congress ideology and their own. Not being clear in their own feelings, attitude and thinking about nationalism and secularism, they could not be effective in prevailing upon the Congress to reject the two-nation theory. The almost sudden acceptance of the two-nation theory on the basis of a religious difference represents the abandonment of the secularist ideal of Indian unity. However, the Hindus who did not accept this theory wholeheartedly nevertheless indirectly contributed to this result because Hindu intellectuals had not worked out a contemporary and traditional form of personal law or of the hierarchical principle of social organization. Thus they lacked and still lack an intellectual basis for resisting the secularization of contemporary society.