Indians, who had for millennia lived with bhaang, suddenly rediscovered it when the hippies descended in the 1960s. This was the ‘Beat Generation’—also variously called ‘Dharma Bums’ and ‘Flower Children’—who was sick of consumerism and war. Poets like Allen Ginsberg camped for months on the banks of the river Ganga, getting high and stoned on cheap but potent grass. The city-bred Indians who had not experienced this intoxicant followed in the footsteps of the foreigners.

In the 1950s, a Zeenat Aman swaying and swinging to the tune of Dum Maro Dum became the poster girl for seducing youngsters astray from the path of virtue. “Duniya ne hamko diya kya?” resonated easily. The religious-spiritual associations were forgotten.

Banaras and Mathura are often referred to as the bhaang capitals by foreigners and urban Indian tourists. While it is true that bhaang is consumed openly and without any inhibition, these are not the only places where this plant has given pleasure, mostly to the poor inhabitants of the countryside. In the hill state of Uttarakhand, bordering Nepal, and in the neighbouring Himachal Pradesh, the hemp plant grew wild in the countryside and villagers could ‘produce’ what they required for their daily consumption. Even today, those addicted to this treat procure the best quality ganja and charas from the hills. The phirangis are responsible for giving Malana and Kasol the reputation of being the Meccas of weed.

What sets Banaras apart is elevating bhaang consumption to an art form. For the thandai purists— a drink which is at times translated as the “almond grass drink”—the preparation involves the traditional process of painstakingly hand grinding with a silbatta the best quality bhaang leaves, tying them in a neat muslin pouch, and then lovingly dipping it through condensed milk prepared equally tenderly, enriching it with ground skinned almonds, peppercorns, cardamoms, rose petal, sultanas, raisins, very mildly sweetened, tinged with saffron, and garnished with pistachio slivers before serving. Only the essence of bhaang gets into the thandai and imparts a light emerald hue that betrays the secret that bhaang has laced the noble coolant. Commercially produced bottled thandai should not even be mentioned in the same breath.

In Haryana and Punjab, a shortcut method of grinding bhaang leaves is used and the mortar and pestle are used as is made clear by the words kunda-soti wala, referring to the person who carries the portable apparatus with him. The Haryanvi folk song 'Tu merlo ki raj kumari, mein kundi-soti wala sun’ brings out graphically the contrast in the lover’s and beloved’s social class.

Bhaang, ganja, and charas have different potencies of intoxication. Bhaang can be put at the lowest place on the scale and charas at the top. Bhaang refers to the leaves of the cannabis plant, while ganja indicates the flowering tops. Charas is the resin obtained by rubbing the leaves. In our country, bhaang is consumed as an edible ingredient that can be added to savoury snacks (pakori), sweets (peda and the toffee-like munaqqa), and beverages (thandai and lassi). It is believed that the consumption of bhaang stokes the appetite, soothes nerves, and controls restlessness. Bhaang was traditionally popular with wrestlers and others who performed monotonous, repetitive tasks. The drug took the mind away from the drudgery.

“Bhangedi”, “ganjedi”, and “charasi”—words used to describe a habitual consumer of the respective intoxicants—were considered only mildly derogatory and never abusive. The reason for perhaps this is the association of the plant with Lord Shiva, the ascetic who is believed to be on a perpetual, transcendental high of booti. Cannabis consumed occasionally was considered absolutely harmless. Early European travellers who encountered it listed it among medicinal plants. This belief may not be scientifically valid but continues to be reinforced, like in the hit song filmed on Amitabh Bachchan, “Jai jai shiv shankar/kanta lage na kankar/ke pyaala tere naam ka piya”. It may be mentioned in passing that modern science has revived interest in the miraculous therapeutic properties of cannabis oil. Nor can one deny that while the leaf and its byproducts may not be entirely harmless, it is far less dangerous than alcohol, tobacco, and other psychotropic substances. Unfortunately, most of the time, ganja and charas are combined with tobacco and in some cases may lead to those with a predisposition to harder drugs. Damage to the body and mind is also caused by adulteration with toxic/poisonous substances. This, to our mind, is the inevitable result of bhaang being illegalised during the post-colonial period and it being lumped together to enhance revenue through excise.

The intoxicating booti has certainly moved out of the akhaadas of saadhus and clusters of devotees of Shiva to the marketplace in the 21st century. The non-intoxicating bhaang seeds with their nice nutty flavour have become popular to grind a refreshingly different chutney. Villagers in Uttarakhand have for generations used these seeds as flavourful masala for cooking yams and other vegetables. Bags, clothes, wallets, and many other products made from hemp fibre are sold at exorbitant prices.