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''Vata'' is the prime ''dosha''. Owing to its incorporeal nature and instability it is inaccessible in comparison to other two ''dosha''. The inaccessibility is characterized in regard to its functional and physical attributes but is more relevant regarding the therapeutic aspect. ''Vata'' is also explained as ''achintyaveerya'' (inconceivable prowess) and ''doshaanaam netah'' (propeller of all functional elements in the body).1

''Vata'' is the prime ''dosha''. Owing to its incorporeal nature and instability it is inaccessible in comparison to other two ''dosha''. The inaccessibility is characterized in regard to its functional and physical attributes but is more relevant regarding the therapeutic aspect. ''Vata'' is also explained as ''achintyaveerya'' (inconceivable prowess) and ''doshaanaam netah'' (propeller of all functional elements in the body).1

Before discussing the importance and implications of ''vata'', the references on ''vata'' and neurological elements in vedic literature is to be highlighted. In vedic science two terminologies namely ''prana'' and ''pranaja'' were used to denote nerve impulses. ''Prana'' is ''kriyashakti'' (power for action) and may be compared with motor impulse. ''Pranaja'' is also same as ''prana'' but conveys sensation of taste, smell, vision, sound, coitus, reproduction, pleasure and pain. It can be compared with sensory afferent impulse. Both ''prana'' and ''pranaja'' leave body at death. The entire neural axis is explained as ''sushumna'' (spinal cord) and it extends from the mid-perineum to inside of cranium runing through the middle of the spine to reach the cerebrum, 12 fingers breadth from nose. The shape of sushumna is compared with flower of ''datura alba'' with two dilatations at thoracic and lumbar areas. The cross section of spinal column is compared with the letter ''Aum'' in which grey matter and white matter is identified as ''chitrini'' (name for grey matter) and ''vajra'' (name for white matter). The neural net works are compared with ''luta tantu'' (spider web)2. Ten subtypes of ''vata'' are explained and ''dhananjaya'' (the tenth and last subtype) does not leave the body even after death. This is responsible for tissue transplantation after death. The description of ''shadchakra'' (six ''chakras'') is also very striking with latest functional modern neurology. The difference between vedic and ayurvedic neurology is that vedic science used it to attain higher level of consciousness through control of one’s nerve impulses. Ayurvedic science is meant for academic advancement or therapeutics. In Ayurveda it can be seen that practical utilization of vedic knowledge for therapeutic purpose by modification through experiments and experiences is done. Detailed descriptions of features of ''vata'' are available in various chapters of [[Charaka Samhita]] including [[Deerghanjeevitiya Adhyaya]], vātakalākalīyō'dhyāyaḥ and rōgabhiṣagjitīyavimānam etc. The pathology and therapeutic aspects of vāta is explained in this chapter. There is no separate chapter for diseases of pitta and kapha dōṣa. Vātavyādhicikitśītām is an exclusive chapter dealing with vāta janita vishesha vyadhi (diseases caused by vata vitiation). It is because of the supremacy of vāta. The chapter is kept just after ūrustambhacikitśītām since in that particular disease āma, kapha, meda etc are associated to cause vātaprakopa and ūrustambha.  On application of strenuous rūkṣana cikitsā in ūrustambha, vātaprakopa alone may also happen.  Even though in nānātmaja (single dosha) vātavyādhi the presence of other dosha can be traced, the disease cannot manifest without the vitiation of vāta.  

Before discussing the importance and implications of ''vata'', the references on ''vata'' and neurological elements in vedic literature is to be highlighted. In vedic science two terminologies namely ''prana'' and ''pranaja'' were used to denote nerve impulses. ''Prana'' is ''kriyashakti'' (power for action) and may be compared with motor impulse. ''Pranaja'' is also same as ''prana'' but conveys sensation of taste, smell, vision, sound, coitus, reproduction, pleasure and pain. It can be compared with sensory afferent impulse. Both ''prana'' and ''pranaja'' leave body at death. The entire neural axis is explained as ''sushumna'' (spinal cord) and it extends from the mid-perineum to inside of cranium runing through the middle of the spine to reach the cerebrum, 12 fingers breadth from nose. The shape of sushumna is compared with flower of ''datura alba'' with two dilatations at thoracic and lumbar areas. The cross section of spinal column is compared with the letter ''Aum'' in which grey matter and white matter is identified as ''chitrini'' (name for grey matter) and ''vajra'' (name for white matter). The neural net works are compared with ''luta tantu'' (spider web)2. Ten subtypes of ''vata'' are explained and ''dhananjaya'' (the tenth and last subtype) does not leave the body even after death. This is responsible for tissue transplantation after death. The description of ''shadchakra'' (six ''chakras'') is also very striking with latest functional modern neurology. The difference between vedic and ayurvedic neurology is that vedic science used it to attain higher level of consciousness through control of one’s nerve impulses. Ayurvedic science is meant for academic advancement or therapeutics. In Ayurveda it can be seen that practical utilization of vedic knowledge for therapeutic purpose by modification through experiments and experiences is done. Detailed descriptions of features of ''vata'' are available in various chapters of [[Charaka Samhita]] including [[Deerghanjiviteeya Adhyaya]], vātakalākalīyō'dhyāyaḥ and rōgabhiṣagjitīyavimānam etc. The pathology and therapeutic aspects of vāta is explained in this chapter. There is no separate chapter for diseases of pitta and kapha dōṣa. Vātavyādhicikitśītām is an exclusive chapter dealing with vāta janita vishesha vyadhi (diseases caused by vata vitiation). It is because of the supremacy of vāta. The chapter is kept just after ūrustambhacikitśītām since in that particular disease āma, kapha, meda etc are associated to cause vātaprakopa and ūrustambha.  On application of strenuous rūkṣana cikitsā in ūrustambha, vātaprakopa alone may also happen.  Even though in nānātmaja (single dosha) vātavyādhi the presence of other dosha can be traced, the disease cannot manifest without the vitiation of vāta.  

Vāta as explained earlier is the biological force present in the body which recognizes and stimulates all the activities. Instability of vāta makes it inaccessible. It is characterized by an increase in the ‘chala’ (motion) property, which is favored and contributed by other properties also. The ‘chala guna’ is directional in nature and termed as ‘gati’. ‘Gati’ is the distinct quality of vāta, very important on physiological and pathological aspects. The gati of individual components of vāta is to be analyzed according to the intensity, direction and area; depending upon the particular function it is carrying out. When the gati is aggravated (gatatva) or obstructed (āvarana) the functional normality’s of vāta are impaired. The gati or gatatva have two implications, one subjected to activity (to move, carry out or reach-gata) and the second subjected to abode of activity (pathway). Gatatva is an essential part of any vātaja samprapti (pathogenesis). Gatatva of vāta is possible in dhātu, upadhātu, āsaya (sites or hollow cavities of organs), avayava (part or organ), etc. Consumption of ‘āhar’ of relatively higher ‘kittānsa (waste products) leads to diminution of dhātu and aggravation of vāta3. It leads to riktatā (emptiness) and more avakāsa (space) in dhātu, makes the engorgement and hyper movement of aggravated vāta in the site. Dhātugatavāta and dhātuāvr̥ta vāta are also distinct pathologies as in āvarana the vitiation of vāta is passive and the gati is obstructed.

Vāta as explained earlier is the biological force present in the body which recognizes and stimulates all the activities. Instability of vāta makes it inaccessible. It is characterized by an increase in the ‘chala’ (motion) property, which is favored and contributed by other properties also. The ‘chala guna’ is directional in nature and termed as ‘gati’. ‘Gati’ is the distinct quality of vāta, very important on physiological and pathological aspects. The gati of individual components of vāta is to be analyzed according to the intensity, direction and area; depending upon the particular function it is carrying out. When the gati is aggravated (gatatva) or obstructed (āvarana) the functional normality’s of vāta are impaired. The gati or gatatva have two implications, one subjected to activity (to move, carry out or reach-gata) and the second subjected to abode of activity (pathway). Gatatva is an essential part of any vātaja samprapti (pathogenesis). Gatatva of vāta is possible in dhātu, upadhātu, āsaya (sites or hollow cavities of organs), avayava (part or organ), etc. Consumption of ‘āhar’ of relatively higher ‘kittānsa (waste products) leads to diminution of dhātu and aggravation of vāta3. It leads to riktatā (emptiness) and more avakāsa (space) in dhātu, makes the engorgement and hyper movement of aggravated vāta in the site. Dhātugatavāta and dhātuāvr̥ta vāta are also distinct pathologies as in āvarana the vitiation of vāta is passive and the gati is obstructed.

The chapter begins with praising of powerful vāta followed with five subtypes of vāta. After these descriptions, the etiopathological and therapeutic aspects of vāta are explained. In the present chapter the two distinct pathology of vāta is explained with possible causative factors. In the context of gatavāta, the pathology is related to the various dhātu, āshaya or avayava involved in gatatva. The same way different āvarana of vāta by other two doshha, dhātu, mala, anna etc are explained. Since different subtypes of vāta possess different gati mutual āvarana among subtypes are also possible. The chapter also explains various disorders like pakṣāghāta, ardita, akshepaka, avabahuka etc. The general line of treatment of absolute vāta vitiation is detailed in the chapter by giving importance to snēhana, swedana, samshodana etc.  An ample amount of medications including various taila yoga, ghr̥t yoga etc are also given in the chapter. The specific treatment approaches in exclusive conditions are also explained.

The chapter begins with praising of powerful vāta followed with five subtypes of vāta. After these descriptions, the etiopathological and therapeutic aspects of vāta are explained. In the present chapter the two distinct pathology of vāta is explained with possible causative factors. In the context of gatavāta, the pathology is related to the various dhātu, āshaya or avayava involved in gatatva. The same way different āvarana of vāta by other two doshha, dhātu, mala, anna etc are explained. Since different subtypes of vāta possess different gati mutual āvarana among subtypes are also possible. The chapter also explains various disorders like pakṣāghāta, ardita, akshepaka, avabahuka etc. The general line of treatment of absolute vāta vitiation is detailed in the chapter by giving importance to snēhana, swedana, samshodana etc.  An ample amount of medications including various taila yoga, ghr̥t yoga etc are also given in the chapter. The specific treatment approaches in exclusive conditions are also explained.