(ii) The second problem is extremely complex, and the primitive mathematics was not

upto it. To synchronize the variation of the solar magnetic intensity with the lunar sighting against a fixed angle (Naksatra), following factors and vectors had to be taken into consideration.

(a) The time and speed of one revolution of the Sun's radiation emitting zone (equatorial zone).

(b) The time required for one revolution of the Earth on its own axis.

(c) The time required for the Moon to complete one revolution around the Earth (Siderial month).

To make the synchronization if not permanent, atleast durable, the time required for the Earth to make an orbital revolution must be also taken into account. The complexity of the problem can be imagined if one remembers that:

(i) The length of a synodic month = 29.5306 days (fullmoon to fullmoon)

(ii) The length of a siderial month = 27.3217 days (Moon back to starting star)

(iii) The length of a solar month = 1/12 of solar year of 365.2563 days.

(iv) Anomalistic month = 27.5545 days.

Over and above it, the 27-day solar energy variation is never exactly of 27-days duration. Depending upon the intensity of the solar flare in the last two days of a cycle, it may be slightly longer or shorter.

We have brought this up to demonstrate that the Vedic astronomers selected the lunar months which are easier to discern as the basis of calendar and religious festivities of general nature. For the pin-point accuracy required to perform yajna, marriage etc. they used 'Astaka' and siderial months (Muhurtam).

In a synodic month the Moon covers 27 Naksatras and travel about 2 Naksatras more, thereby completing 13 cycles in 12 lunar months, which makes the JAVADI system of compensation necessary. If 27 Naksatras are used as advised by Vedanga Jyotisha a lunar year will cover 354.36705 days, but if Naksatras are used in 13 cycles it will cover 364 Naksatras.

In brief, if 28 Naksatra are used, the synchronization will be nearer to synodic month and the solar year, whereas 27 Naksatras give a better coordination with the siderial month and the 27-day solar energy cycle. This controversy and partisanship is so fierce among some Indian astrologers, that the name of Abhijit (28th) has been interpolated in to English translation of some well-known Sanskrit astrological literature even when Abhijit was not mentioned in the original text.

As the concept of 'single supreme being' took deeper root, the Vishnu got merged with Vaga, and the rest of the deities bereft of lusture and power got lost in the limbo where from they are retrieved from time to time by the exponents of Vedic rituals. Though the lords of the Naksatras were no more in esteem, their vassals, the Naksatras still retain some hold over the society. Practical experiences have taught that some types of job started on a definite date, on the average give better result than if commenced on any other day. When somebody kept careful record of such 'good' and 'bad' days, a single person or the whole school, would have noticed that there is a definite periodicity of such 'good' or 'bad' days. As for example, if they found decisions taken on migration or establishment of settlement in days which give beneficial result fall with a gap of 5, 8, 9 and 5 days, they could have correlated these days with the 4th, 12th, 21st, 26th Naksatras. Similarly marriage and festivities could have been found to run smoothly without excessive drinking, and fighting if celebrated when Mrigasira, Citra, Anuradha or Revatis turn comes to be in conjunction with the Moon with a periodicity of 5, 9, 3, and 10th days.

It should be noted that periodicity is same in al the classifications of Naksatras done by different sages in different historical periods. Classification of the Naksatras must have been based on the statistics gathered through the centuries by carefully monitoring the ultimate outcome of the ventures commenced during definite Astakas (lunar stellar conjunctions).

In our endeavour to establish the astrophysical basis of the Vedic astrology we will try to demonstrate that the periodic or sequential places occupied by Naksatras belonging to a particular class, say a Naksatra favouring 'stable activities', such as establishing a new township (Dhruba class), within the astrological series comprised of 27 Naksatras will have the same sequential positions as the periodic places occupied by the days of 'minimum-magnetic disturbances' within the 27 -day cycle of solar -terrestrial electromagnetic variation. The same should hold true to coincidence of periodic places of Naksatras favouring 'high-energy activities' as warfare, with the sequential position of the days of higher solar energy and disturbances.

Near perfect coincidence of periodicity established by tenets of astrology with the periodicity founded on scientific observations and actual measurements by instruments should compell us to accept that astrological canons on stellar classification are not mere unsubstantiated fiat but were formulated after close scrutiny, and the preceptors were unknowingly following an astrophysical phenomenon having effects on process of thinking and behaviour of human being.