BOONAK PASBANI:
Preserving
the Genetic Heredity the Religious Way
Reciprocity a
necessity between Science and Religion
By
Adil J. Govadia
Boonak Pasbani in simple terms means the preservation of
the racial seed or lineage through endogamous marriages; in other words,
preserving ones genetic heredity the religious way! Not
only our forefathers but also our scriptures amply
demonstrate the fact that race and religion are synonymous to one another. Prohibition against interfaith marriage is
certainly not an ‘invention’ for history confirms the fact that in order to
protect ones religion from getting diluted one must first protect his race by
forbidding interfaith marriages.
Science
and Religion
It is often said that religion, without
science, is lame whereas science, without religion, is blind thereby
emphasizing the fact that while science gives us the power, religion gives us
the vision. Albert Einstein, in his book Out of My Later Years, made illuminating remarks
about science and religion and said, “Through the medium of science, knowledge
of what IS does not open the doors directly of what SHOULD be!” The great scientist of our times went on to
further emphasize that it is only through religion that our existence
and activities acquire meaning of life and death, of corresponding goals and
values! Therefore he believed that there
must be a continuous effort of creative dialogue, understanding
and mutuality between science and religion.
Ervad Dr. Minocher Karkhanawalla, another eminent scientist
of modern times and a religious scholar, in his talk on Zoroastrianism and
Modern Youth also stated something very similar to Albert Einstein. He said, “----I would say there is nothing
like science, because all we do is merely try to categorize what we observe,
rationalize our observation and deduce generalizations from those observations. The observations may be real but they
may not give us a true picture of reality.” He further elaborated by citing an example of
how our eyes play trick on our mind and thereby change
our perceptions. “Science tells us that
there is no colour such as white in the entire
electromagnetic spectrum.” But we still see the
colour white. “So,”
he wondered, “where is our reality? Where
is our faith in what we see?”
On the other hand, religion, unlike science, can enunciate goals and
generate in us a sense of motivation to reach them. For example, science can develop a bulldozer,
but can it train the emotions of its’ driver to stop
the bulldozer from running over a fellow human being? Religion, on the other hand, cannot make a
bulldozer but it can train the emotions of the driver from purposely destroying
a human life. Therefore, in life, we
require both, the power as well as the sanity, to go hand-in-hand. However, in the power of science, a blind
power so to say, sanity is not inherent and therefore that sanity has to come
from some other source, which is religion.
In the words of Einstein, “I cannot conceive of a genuine scientist without that profound faith
in the possibility that the regulations valid for the world of existence are
rational and comprehensible to reason.” Thus,
on the authority of a great scientist, we observe that FAITH is the only
working basis for all true scientific investigations.
While
speaking about science and religion, there lies a much deeper meaning in the
words of Swami Chinmayananda when he said, “----with
limited knowledge, the unlimited cannot be known or understood, for the Truth
is far beyond the senses of the human mind.”
Faith and Religion: Fusion or Fission
In all
man’s activity, FAITH indeed, is an essential ingredient, and that it is valid
as much as the physical sciences. Even
to believe in mathematical equations or in abstract ideas we need FAITH. We need faith in everything and in every
aspect of human endeavour. And therefore, our
greatest need today, is resuscitation of our unquestioning faith in our
religious teachings and rituals.
Also, it is a well-known fact that FAITH is the
foundation of spiritual life. Can we
really flourish in this material world without faith? In
fact, whether one appreciates it or not, all forms of human efforts are based
on faith. Don’t we always place FAITH in
the abilities of the driver or the pilot that he will transport us safely to
our destination? In fact, faith is the very basis of
life in every form of human endeavour---be it faith
in our fellow human beings or faith in ones’ own abilities. In fact faith transcends reason for it is
only when the horizon is the darkest and human reason is beaten down to the
ground that faith shines brightest and generally comes to ones rescue.
So where is the root cause of this FAITH?
Ervad Dr. Karkhanawalla, in
one of his talks, expressed his sadness at the fact that today we are so engrossed
with the physical that we do not think of anything else. He advised that unless we cure our mind of
its ills, the body couldn’t be cured. He
went on to state and I quote, “When you say that you have no faith in anything
but the physical, you are like the earthworm that digs and burrows itself in
the ground. When it reaches the roots of
a giant tree, it can only see the roots: not the trunk, or the leaves or the
branches. So,
it is beyond its comprehension that the roots, the trunk and the leaves are all
parts of one whole. You cannot severe
one from the other. It is the same with
human existence. The leaves and the
trunk are the physical; the roots we do not see are the spiritual and the
mental. We have to have religion as a
solace, to have FAITH in human beings, in our fellowmen, eventually leading to
FAITH in Ahura Mazda.
That is the root. Without faith
in religion and its’ pronouncements, without faith in Ahura
Mazda, can one develop faith in anything?” Unquote.
Fact vs. Faith: J. A. Thomson in his book Introduction
to Science dwells considerably on the subject of what is science and what
is necessary in order to be scientific. He
explains that in order to be scientific one has to develop a rigorous
discipline of mind. In his words, “The
aim of science is to describe impersonal facts of experience in verifiable
terms as exactly as possible, as simple as possible, and as completely as
possible.”
Therefore, can science pretend to know God or the ultimate reality? Alternately, can God’s existence be proved
beyond doubt by science alone?
If the business of science is to deal with facts then define what
is a ‘fact’? That which exists or
occurs maybe defined as a ‘fact’! But how does one know
what exists? A few years ago, the planet
Pluto was unheard-of by the
scientific world. Does it necessarily
mean that because it was unheard-of in the world of astronomy, planet Pluto never did exist in the
God’s Universe? Unfortunately, we humans
have our limitations as we, through our senses of perception and as directed by
our mind, know only what we actually see and tend to believe what exists. Or does not exist! As Ervad Dr. Minocher Karkhanawalla points out in one of his talks on the subject
of Youth and Religion that faith and learning are ‘never incompatible’ as
what is being peddled out presently in our schools, colleges and institutions
is at best information and certainly not knowledge. He stated, “In learning we have to
distinguish between two things: information and knowledge.”
The colour of the sky appears blue to our naked
eye, but, in reality, is it really blue? In fact, it is pitch black! Any
scientist or a physics student would explain that the scattering of light is
inversely proportional to the forced power of the wavelength of the light and
therefore, the colour blue is scattered and the sky
appears to be blue, although, in reality, jet-black! So
then, what is reality? Can one really put faith
in such assumed reality? Einstein rightly said: “All the
theories of science are mere word pictures by which we tend to describe the
observations that we make”. Therefore,
while the scientific observations may look and sound real but do they really
give us a true picture of the reality?
Boonak Pasbani: Nature and Nurture
The editorial of LIFE Magazine, in one of its’ 1997 issue reported that
new studies indicate that genes can influence not only the physical but also
the mental which includes the personality, temperament, likes and dislikes. Therefore, does it mean that there is no
freedom of choice, that our genes will dictate our in-born preferences in
matters related to life, including religion? Dean Hamer, a molecular biologist and
co-author of Living With Our Genes, has the
answer: “Temperament is what you are born with; character is what you learn”. That, probably, is the key to our living: a
child can be brave or shy, happy or sad, silly or serious, but it is the
parent’s job to guide that basic temperament for the good rather then the ill. A child may have the daring to chase the
chicken on the highway, but that decision is not in his genes, for he needs to
be guided by his parents.
Speaking of Zarathushtrian religion, it is
based on Asha, which means, Immutable
Laws of Nature. Asha is the very first and foremost primordial Law of Creation from which all
other natural Divine universal laws flow.
In the cosmic sense, Asha means
‘Righteous Order & Balance throughout the Cosmos’. However, in the field of human behaviour, Asha means
Righteousness, that is purity, truth and piety. From nature we learn that animals
instinctively follow the Immutable Laws of Nature, whereas, the human beings,
because they are endowed with dual mentalities and emotions, practice the
system of marriage (or even intermarriage).
So then,
what is marriage? Is it a man-made ritual or a Divine prescription? What do our scriptures have to say about
marriage and intermarriage? These
questions and many more are often asked by many and we will try to answer these
questions logically and also esoterically as we proceed with this essay.
There are
more than half a dozen interdictions against intermarriage in our scriptural
and historical lore, ranging from the Gathas to the Rivayats, including the Shahnameh
by Firdausi Thoosi.
In fact,
in the very first paragraph of a very powerful and inspiring Setayesh called the Chithrem Buyat, great
stress is laid on preservation of one’s Chithra
(Tokhma) or the ‘seed’. The prayer goes thus:
Chithrem buyat ahmi namanay. (May the Chithra or
the Tokham remain pure and unsullied by
avoiding intermingling of races).
Pithvem buyat ahmi namane (May the ‘seed’
always be preserved in this house.)
Tokhma pithvem buyat ahmi
namane. (May there
be fertility in this house.)
Today modern science tells us that various characteristics and several
diseases are hereditary and that one can’t change nature. But it is in this
very science of genealogy that our centuries-old ancient Zarathushtrian
religion has shown its deep insight and stated the fact that diseases and the
characteristics of the parents could be transmitted to the children.
It will not be out of place to state that the new science of genetics has
emphasized that same laws apply to plants, birds, animals and insects as apply
to human beings. The DNA, which is the
essential and basic component, contains the genetic code that transmits the
hereditary pattern from one generation to another. In fact, the theory of genetics, originally
developed on the basis of experiments conducted on peas by an Austrian botanist
named Gregor J. Mendel (1822-1884) and as reported in Fishbein’s Medical Encyclopedia (volume 2) under the name
Mendel’s Law, categorically states that since the law of genetics governing the
plants, birds, animals and insects are the same as that of human beings, and
since cross-breeding in the animal or plant kingdom lead to degeneration of the
off-springs, can a different result possibly be expected from cross-breeding
amongst human beings?
Interestingly, Times of India in its’ recent edition dated April 25th
2001 reported that countries across the globe are now opposing the entry of
genetically modified foods in the third world countries like India as it is feared that such
genetic engineering of foods could prove to be extremely dangerous to mankind. International Organizations like the
Greenpeace have vehemently protested against the entry of, what they termed as,
Franken-food under the guise of alleviating hunger and in fact advised
the world of biotechnology to exercise caution and restraint in defying nature
while producing food monsters.
Dr. Barbara McClintock, an American geneticist who
won the Nobel Prize for Medicine in 1983, confirmed after conducting
experiments that cross-breeding indeed does lead to
degeneration. In fact, inbreeding
(endogamy) is the only method of ensuring sustenance of a species without
extinction. This Law of Nature not only
applies to plants and animals but also to human beings with equal force. However, both, endogamy (in-breeding)
and exogamy (out-breeding) have their advantages and disadvantages, and the
balance does tilt in favour of one or the other depending on what
characteristics one is looking for in the siblings. For example, the stock of flowers and trees
probably improve with grafting between same species from two different
countries or cities or regions. Similarly,
for better yields of milk from cows and for swifter spirited horses, cross
breeding is advisable in certain instances.
However, it is most dangerous to apply the laws governing vegetation and
animals to human beings in matters related to breeding. This is because, while the vegetation and
animals only have the colour and perfumes or the
strength and speed to demonstrate, the human beings have conscience, character
and the power of reasoning. Therefore,
the laws governing the lower order of evolution should not be blindly
applied to the noblest creation of God, that is, MAN.
However, it does seem that the science is indecisive on the subject of
superiority of either inbreeding and out-breeding for neither can explain the
rise (and fall) of a Shakespeare or a Napoleon or a Hitler. However, Parsi-Zarathushtrians must know what is detrimental
to the interests of the community. The problem of Intermarriage has certainly
be-devilled our community throughout the last Century but the bottom line and ardent
desire must always be to maintain the Zarathushtrian
communal existence by scrupulously avoiding mixed marriages. Therefore, faith
in our religious teachings play a major role in our lives as we are NOT
expected to doubt,
denigrate, distort or defy the evidences from the timeless and time-tested Zarathushtrian scriptural and religious texts.
Ervad Dr. Minocher
Karkhanawalla in his essay Survival of the
Community---A Strategy for the Present and the Future, while acknowledging
today’s modern science emphatically stated that “----- the uniqueness of every
individual is a result of hereditary characteristics funneled into him from
total genetic content spanning about 9 (nine) generations on both sides of each
parent. In this respect, an individual
can be compared to the neck portion of a large hourglass, with a vast reservoir
of genetic material from an ever-increasing network of generations above
contributing to what the individual is in the physical, emotional, mental and
spiritual make-up, and that individual in his own turn contributing in a
complex way to a vast and ever-spreading network of generations to follow.”
To sum up, when an old
theory in science is replaced by a new hypothesis, the occasion is considered a
triumph, and not a defeat for science. However,
not so in matters related to religion as the fundamental principles of any
religion is expected to be eternal! Especially so it
is true of those religions that are revealed by a Prophet. Every religion represents a spectrum of God’s
truth. In order to accept the truth of
the rose, one need not deny the truth of the lotus or the lily. Thereby, emphasizing the fact that Zarathushtrian religion forbids mixed
marriages not because of assumed superiority of race, but because the religion
and its’ culture deserve to survive and not be frivolously fritted away. It
also re-emphasizes the fact that it is unwise to challenge Nature’s design, as
diversity is the rule of God’s creation and interfaith marriages certainly do
affect the very mainsprings of Zarathushtrian-Parsi
existence. Every Paris must treat this subject
on top priority and with a feeling of dispassionate examination.
It is only through religion that our existence and activities
acquire meaning of life and death, of corresponding goals and values. May Ahura Mazda guide us to practice this fundamental TRUTH
with unquestionable FAITH, for the Ultimate Truth is far beyond the
senses of the human mind.