Vedic literature states, "War commenced under Abhijit will conquer even the heaven". Parasar's classification of Naksatras is nearer to Vedic (see Apavarani) than Varahamihira, but Varahamihira is more systematic. Varahamihira did not blindly accept the older classification. Results predicted about Mrigasira and Hasta by Varahamihira are exactly opposite to what is stated in the Vedic literature. The Prosthapadas (Vadrapadas-Aja and Ahi) have created certain confusion because what the earlier workers accepted to be Ahi, Varahamihira recognized as Aja and Vice-versa, consequently the results predicted are also opposite.

There are certain definite advantages if Varahamihira's stellar classification is used:

1. Subject dealt in this chapter is prognostic not predictive. The predictive astrology uses terms as good or bad, generous or niggardly, where the quantum and causality can become subjects of dispute, whereas when one Naksatra is recognized as favouring 'warfare' and another patronizes 'merriment and pleasantries' few will challenge the conclusion that the first Naksatra supports activities requiring sustained high physical energy and second Naksatra sustain low energy activities (not applicable to modern electronic -warfare and rock dancing).

2. Varahamihira has classified the 27 Naksatras used in the lunar-stellar astrology into seven groups, namely (i)Dhruba (stable or permanent); (ii) Ugra(fierce); (iii) Tixna (piercing or dreadful); (iv) Chara (ephemeral or transitory); (v) Laghu (light or swift); (vi) Mridu (tender or gentle); (vii)Mridu tixna(tender-dreadful), and when the Moon is sighted near any member Naksatra of one particular group, a specific type of activity is supposed to show successful result at the end if commenced during that period.

Our endeavour will be to demonstrate that the 'days' (lunar-stellar occultation) astrologically declared suitable for commencing warfare or other 'high-energy' activities will occupy the same sequential positions in the 27 Naksatra-day siderial month as the 'high solar energy' days in a solar -terrestrial energy cycle. The same principle also should hold true to other forms of activities, i.e. 'low energy activity Naksatra' should occupy the same periodic positions as the days of 'minimum solar -terrestrial electromagnetic disturbances'. This principle should be applicable to all the six classes, but not to the class of 'Chara' or transitional. Ancient astrologers could not pigeonhole them as they were found to be notoriously undependable in favouring activities of a particular type hence they were grouped as 'chara' or transitional. It is possible to show that the periodic or sequential positions occupied by Naksatra members of the 'Chara' group are exactly the same as the sequential positions occupied by the day of maximum electromagnetic variations on the Earth's surface in the 27-day long solar-terrestrial electromagnetic cycle.

Varahamihira and his predecessors living in the ancient times could not have any verifiable knowledge about the 27-day changing solar energy cycle, hence the classification of the Naksatras could have been done only on the basis of the observed results (Phalam). It can be shown that, if the 27-day solar-terrestrial electromagnetic variation cycle is superimposed on the periodic positions of the 'high, low, stable' and 'changing energy activities' Naksatra in the 27 Naksatra classification, one will find that in each individual cycle not less then 22 out of the maximum possible 27, coincidence of points should take place.

Such high rate of coincidence is beyond the scope of the law of average. This makes it imperative to admit that the statistics of effects or results (Phalam) were collected by the ancient astrologers, they were processed, and then these effects were assignation is near perfect, there is no escape from the fact that 'astrological effects' do exist.

This is the first instance where the scientific basis of some astrological tenets can be credibly established. For science, significance is even greater, as unlike eclipses or waxing and waning of the Moon, there are no spectacular optical phenomena to attract the attention of the ancient people. These astrological rules were formulated with thousands of meticulous observations and calculations extended through hundreds of years when celestial lunar- stellar occultations were immediately correlated with the mundane happening on the Earth.

The other two main systems of Indian Astrology, 'zodiacal-ascendant system' and 'planetary transition and aspect' systems are by far more complicated, and also the details of their formative stages are not available. Hence, it is not yet possible to establish the scientific basis of these two systems.

Some of the fundamental features of these two systems of astrology, such as structural design of the natal chart, ownership of zodiacal houses by planets, methods of ascertaining the point of ascendant etc., if scientifically analysed, it will become apparent that these two systems are also established as results of superimposing applied astrophysics on an ancient astronomy. We have dealt very briefly with these aspects in the appendices of this book.