The following figures are from the calendar just referred to; a foot‐note marks the points of disagreement with the figures of the Ârya Samâj school: I. From the beginning of Cosmic Evolution,(145) up to the Hindû year Tarana (or 1887), 1,955,884,687 years. II. The (astral), mineral, vegetable and animal kingdoms up to Man, have taken to evolve, 300,000,000 years.(146) III. Time, from the first appearance of “Humanity” (on our Planetary Chain), 1,664,500,987 years.(147) IV. The number that elapsed since the Vaivasvata, Manvantara(148)—or the _Human_ Period—up to the year 1887, is just 18,618,728 years. V. The full period of one Manvantara is 308,448,000 years. VI. Fourteen Manvantaras, _plus_ the period of one Satya Yuga make one Day of Brahmâ, or a complete Manvantara, or 4,320,000,000 years. Therefore a Mahâ Yuga consists of 4,320,000 years.(149) The year 1887 is from the commencement of Kali Yuga, 4,989 years. To make this still clearer in its details, the following computations by Rao Bahadur P. Sreenivas Row, are given from the _Theosophist_ of November, 1885. 360 days of mortals make a year Krita Yuga contains 1,728,000 Tretâ Yuga contains 1,296,000 Dvâpara Yuga contains 864,000 Kali Yuga contains 432,000 The total of the said four Yugas constitute a Mahâ Yuga, 4,320,000 Seventy‐one of such Mahâ Yugas form the period of the reign of one Manu, 306,720,000 The reign of fourteen Manus embraces the duration of 994 Mahâ Yugas, which is equal to 4,294,080,000 Add Sandhis, _i.e._, intervals between the reign of each Manu, which amount to six Mahâ Yugas, equal to 25,920,000 The total of these reigns and interregnums of fourteen Manus, is 1,000 Mahâ Yugas, which constitute a Kalpa, _i.e._, one Day of Brahmâ, 4,320,000,000 As Brahmâ’s Night is of equal duration, one Day and Night of Brahmâ would contain 8,640,000,000 360 of such days and nights make one Year of Brahmâ equal to 3,110,400,000,000 100 such Years constitute the whole period of Brahmâ’s Age, _i.e._, Mahâ Kalpa, 311,040,000,000,000 These are the exoteric figures accepted throughout India, and they dovetail pretty nearly with those of the Secret Works. The latter, moreover, amplify them by a division into a number of Esoteric Cycles, never mentioned in Brâhmanical popular writings—one of which, the division of the Yugas into Racial Cycles, is given elsewhere as an instance. The rest, in their details, have of course never been made public. They are, nevertheless, known to every “Twice‐born” (Dvija, or Initiated) Brâhman, and the _Purânas_ contain references to some of them in veiled terms, which no matter‐of‐fact Orientalist has yet endeavoured to make out, nor could he if he would.