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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).<ref>Dalhana, Sushruta. Nidana Sthana, Cha.1 Vatavyadhi Nidana Adhyaya verse 8. In: Jadavaji Trikamji Aacharya, Editors. Sushruta Samhita. 8th ed. Varanasi: Chaukhambha Orientalia;2005. p.1. </ref>

[[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).<ref>Dalhana, Sushruta. Nidana Sthana, Cha.1 Vatavyadhi Nidana Adhyaya verse 8. In: Jadavaji Trikamji Aacharya, Editors. Sushruta Samhita. 8th ed. Varanasi: Chaukhambha Orientalia;2005. p.1. </ref>

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, twelve 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)<ref>B C Joshy, Neurology in Ancient India – some evidences, Indian journal of History of science, 19(4):366-396(1984)</ref>. 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 [[Charak Samhita]] including [[Deerghanjiviteeya Adhyaya]], [[Vatakalakaliya Adhyaya]] and [[Rogabhishagjitiya Vimana]], etc. The pathology and therapeutic aspects of [[vata]] is explained in this chapter. There is no separate chapter for diseases of [[pitta]] and [[kapha dosha]]. [[Vatavyadhi Chikitsa]] is an exclusive chapter dealing with [[vata]] janita vishesha vyadhi (diseases caused by [[vata]] vitiation). It is because of the supremacy of [[vata]]. The chapter is kept just after [[Urusthambha Chikitsa]] since in that particular disease ama, [[kapha]], meda, etc. are associated to cause [[vata]]prakopa and ''urustambha''. On application of strenuous [[rukshana]] chikitsa in urustambha, [[vata]]prakopa alone may also happen. Even though in ''nanatmaja'' (single [[dosha]]) [[vata]]vyadhi the presence of other [[dosha]] can be traced, the disease cannot manifest without the vitiation of [[vata]].  

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, twelve 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)<ref>B C Joshy, Neurology in Ancient India – some evidences, Indian journal of History of science, 19(4):366-396(1984)</ref>. 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 [[Charak Samhita]] including [[Deerghanjiviteeya Adhyaya]], [[Vatakalakaliya Adhyaya]] and [[Rogabhishagjitiya Vimana]], etc. The pathology and therapeutic aspects of [[vata]] is explained in this chapter. There is no separate chapter for diseases of [[pitta]] and [[kapha dosha]]. [[Vatavyadhi Chikitsa]] is an exclusive chapter dealing with [[vata]] janita vishesha vyadhi (diseases caused by [[vata]] vitiation). It is because of the supremacy of [[vata]]. The chapter is kept just after [[Urustambha Chikitsa]] since in that particular disease ama, [[kapha]], meda, etc. are associated to cause [[vata]]prakopa and ''urustambha''. On application of strenuous [[rukshana]] chikitsa in urustambha, [[vata]]prakopa alone may also happen. Even though in ''nanatmaja'' (single [[dosha]]) [[vata]]vyadhi the presence of other [[dosha]] can be traced, the disease cannot manifest without the vitiation of [[vata]].  

[[Vata]] as explained earlier is the biological force present in the body which recognizes and stimulates all the activities. Instability of [[vata]] 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 [[vata]], very important on physiological and pathological aspects. The ''gati'' of individual components of [[vata]] 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 (''avarana'') the functional normality’s of [[vata]] 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 [[vata]]ja samprapti'' (pathogenesis). ''Gatatva'' of [[vata]] is possible in [[dhatu]], upadhatu, asaya'' (sites or hollow cavities of organs), ''avayava'' (part or organ), etc. Consumption of ''ahara'' of relatively higher ''kittansa'' (waste products) leads to diminution of [[dhatu]] and aggravation of [[vata]][ Cha. Sa. [[Sutra Sthana]] 28/4]. It leads to ''riktata'' (emptiness) and more ''avakasa'' (space) in [[dhatu]], makes the engorgement and hyper movement of aggravated [[vata]] in the site. [[Dhatu]]gatavata and [[dhatu]]avrita [[vata]] are also distinct pathologies as in ''avarana'' the vitiation of [[vata]] is passive and the ''gati'' is obstructed.

[[Vata]] as explained earlier is the biological force present in the body which recognizes and stimulates all the activities. Instability of [[vata]] 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 [[vata]], very important on physiological and pathological aspects. The ''gati'' of individual components of [[vata]] 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 (''avarana'') the functional normality’s of [[vata]] 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 [[vata]]ja samprapti'' (pathogenesis). ''Gatatva'' of [[vata]] is possible in [[dhatu]], upadhatu, asaya'' (sites or hollow cavities of organs), ''avayava'' (part or organ), etc. Consumption of ''ahara'' of relatively higher ''kittansa'' (waste products) leads to diminution of [[dhatu]] and aggravation of [[vata]][ Cha. Sa. [[Sutra Sthana]] 28/4]. It leads to ''riktata'' (emptiness) and more ''avakasa'' (space) in [[dhatu]], makes the engorgement and hyper movement of aggravated [[vata]] in the site. [[Dhatu]]gatavata and [[dhatu]]avrita [[vata]] are also distinct pathologies as in ''avarana'' the vitiation of [[vata]] is passive and the ''gati'' is obstructed.