The legends of Ramayana and Atlantis were the same, and the Atlantis of Plato was none but Ceylon. By translating the characters of Ramayana as gods and demons, it has been rendered mythology. They were human beings belonging to different cultural groups known as Deva and Yakkha. In addition, there were Naga (serpent) and Kumbhanda tribes in the ancient Heladiv. All these four worlds can be seen in the epic. Geographically and astronomically, Ramayana gives the first-ever records on eclipses, earthquakes and tsunamis. The epic gives precise dates of Rama and Ravana. Dozens of researchers have endeavoured to prove the accuracy of those dates in vain. The epic contains unequivocal details about the date of birth of Rama; he was born in the first month of the year in winter (Magha) on the Navami Tithi of the bright half of Chaitra month when five planets were in exaltation (an astrological phenomenon) in Punarvasu Nakshatra when Cancer zodiacal sign was rising. None of the researchers have proved these points so far because of flaws in the translations or not understanding the principles (e.g. the difference between seasonal and synodic lunar months) adequately. Basic knowledge of astrology is also necessary to understand specific details. Such failures have been catastrophic, leading to the spreading of reasonable doubts in the community about the historicity of the Ramayana. The most puzzling points in the epic are how to relate winter to Chaitra month; and how to connect Punarvasu Nakshatra and Navami Tithi when the sun and moon were in Aries and Cancer, respectively. Surprisingly, no researcher (including authoritative astronomical software makers) had shown even the relatively straightforward exercise that five planets were in exaltation when Rama was born, given the availability of dozens of software. I have been able to resolve all doubts that have been lingering in the minds of the public for centuries, not only the astronomical and astrological points but also the geographical points like Rama's Bridge, Atlantis and Lanka. In doing so, I was required to be creative on specific aspects of Vedic astronomy that had not been adequately understood. Specifically, I would like to draw the reader's attention to the difference between synodic and seasonal lunar months. So far, I have not seen any researcher employing these two kinds of months simultaneously in the proper way. I have briefly touched upon the principles behind this topic in this book.