Avyahatgati explains normalcy of vata dosha. Resistance to the normal gati of vayu in the srotas is responsible for vimarga gaman and also for the avaran. Avaran takes place whenever there is badha marga, avarodh, sanga or avarudhagati. Therefore whenever movement of vayu through the sukshma srotas is obstructed or the preraka karma is hampered the dravyabbuta vata dosha gets prakopita or vitiated. Whenever avaran takes place it hampers the vikshepa, samvahan, parivahan, chavan, pargaman, sravan, visyandan, ativedana karma of vayu. Anupahat srotas, dhatwagni, and dhatuposhak rasavahi vyanrupa vayu are responsible for homeostasis. Vitiation of any one causes apachit dhatuposhakansa or samata which leads to pratighta/ avarodh/ avaran. Vata dosha is the same everywhere but depending on karma and sthana they are classified into 5 types. Pranadi vata prakar interplay within themselves and maintain homeostasis but when their gati gets vitiated the prakopita vata prakar impedes the gati of other vata prakar leading to paraspara avaran. Mana, Tridosha, Panchamahabhuta all are said to be trigunatmak (satva, raja, tama). Therefore panchabhautik aahar has its impact on Maim and Mana has its impact on Tridoshatmak Sharir. Satva, Raja and Tama have abhibhava samhandha between them which helps in maintaining homeostasis in prakritavasta while they are the causative factor in Maims raga when vitiated. Therefore in the context of Mada, Murcha, Sanyas, Apasmara and Attatvabhnivesha avaran has been explained. There is difference between gata vata and avaran; when prakopita vata vitiates the dhatu it is called as gatavata whereas in avaran the gati of vata is hampered by vitiated pitta, kapha, raktadi dhatu or by its own vata prakar. Treatment is given to both avarak and avrita. The main aim is to reduce the avarodh of avarak and to regularize the gati of avrita. An intelligent Vaidya can explore and compare many disorders mentioned by the Modern Science with various types of avaran.