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=== Special significance of skin in [[Ayurveda]] ===

=== Special significance of skin in [[Ayurveda]] ===

The skin is the biggest organ of the body and makes the integumentary system, comprising of hair, nails etc. It constitutes 16% of body weight. It is a combined product of ectoderm as well as of mesoderm. Akin to the nervous system, epidermis is developed from the ectoderm, whereas dermis is derived from the mesoderm. The skin, from the standpoint of [[Ayurveda]], is the ''upadhatu'' of ''mamsa dhatu'', which may be because of their common germinal base. The muscles and dermis - both are organs of mesoblastic origin. Dermis is a well vascularized structure and is a very active organ. Epidermis has no blood vessels and only its basal layers get nourishment from the source of dermis next to it. The skin is also called ''mamsavaha srotas'' (Ch. Vi. 5/7) since the skin synthesises<ref>Elaine N. Marieb, Human Anatomy and Physiology, 6th edition, pearson Education, Inc. Ch 24.</ref> Vitamin D, a basic source for calcium. Calcium is assimilated and absorbed from the gut with the help of vitamin D. The physiology of action in the muscle is totally calcium dependent. This is why ''twak'' is considered to be the ''mula'' (root) of ''mamsavaha srotas''<ref> Guyton & Hall, textbook of medical Physiology, 10th edition, saunders, Philadelphia, Chapter 6. </ref>.

The skin is the biggest organ of the body and makes the integumentary system, comprising of hair, nails etc. It constitutes 16% of body weight. It is a combined product of ectoderm as well as of mesoderm. Akin to the nervous system, epidermis is developed from the ectoderm, whereas dermis is derived from the mesoderm. The skin, from the standpoint of [[Ayurveda]], is the ''upadhatu'' of ''mamsa dhatu'', which may be because of their common germinal base. The muscles and dermis - both are organs of mesoblastic origin. Dermis is a well vascularized structure and is a very active organ. Epidermis has no blood vessels and only its basal layers get nourishment from the source of dermis next to it. The skin is also called ''mamsavaha srotas'' [Cha.Sa.[[Vimana Sthana]] 5/7] since the skin synthesises<ref>Elaine N. Marieb, Human Anatomy and Physiology, 6th edition, pearson Education, Inc. Ch 24.</ref> Vitamin D, a basic source for calcium. Calcium is assimilated and absorbed from the gut with the help of vitamin D. The physiology of action in the muscle is totally calcium dependent. This is why ''twak'' is considered to be the ''mula'' (root) of ''mamsavaha srotas''<ref> Guyton & Hall, textbook of medical Physiology, 10th edition, saunders, Philadelphia, Chapter 6. </ref>.

The skin is made up of three basic layers:  

The skin is made up of three basic layers:  

*Stratum Lucidum  

*Stratum Lucidum  

*Stratum Corneum  

*Stratum Corneum  

The development of skin (''twacha'') and its anatomy is described. (Sushruta sharira-4/3&4).

The development of skin (''twacha'') and its anatomy is described. [Su.Sa. Sharira Sthana 4/3-4]

''Twacha'' (skin) develops during the formation of the human body, in a similar chronological order, just the way a membrane of cream develops over warm milk. He theorized a seven-layer structure of the skin consisting of:  

''Twacha'' (skin) develops during the formation of the human body, in a similar chronological order, just the way a membrane of cream develops over warm milk. He theorized a seven-layer structure of the skin consisting of:  

*''Avabhasini'',

*''Avabhasini'',

Alternative views on this topic could be researched further, since the papillary and reticular layers are the part of dermis and anatomically represent a single organic entity therefore the fifth and sixth layers of Charaka’s ''twacha'' model may correlate with the dermis layer together. The same goes with Sushruta’s ''vedini'' and ''rohini'' layers (excluding Sushruta’s seventh layer from our analysis).  

Alternative views on this topic could be researched further, since the papillary and reticular layers are the part of dermis and anatomically represent a single organic entity therefore the fifth and sixth layers of Charaka’s ''twacha'' model may correlate with the dermis layer together. The same goes with Sushruta’s ''vedini'' and ''rohini'' layers (excluding Sushruta’s seventh layer from our analysis).  

From the standpoint of clinical importance of the ''twacha sharira'', the function of the skin is not described clearly in [[Ayurveda]]. However, the functions of skin could be inferred through references in various ''samhitas''. Charaka has presented the characteristics of the ''twaksara purusha'' (excellence of ''twak'') under [[Vimana Sthana]]4, which details the functions and properties of normal skin . The skin of the ''twakasara purusha'' should be unctuous (''snigdha''), smooth (''shlakshna''), soft (''mridu''), clean/glorious (''prasanna''), fine (''sukshma''), close/not loose (''alpa''), thick (''gambhir''), with soft hair (''sukumar loma''), and radiant (''saprabha''). This type of excellent quality of skin is indicative of a lot of qualities in an individual, including happiness, prosperity, splendor, pleasure, intelligence, knowledge, health, contentment and longevity. (Ch. Vi.8/103)

From the standpoint of clinical importance of the ''twacha sharira'', the function of the skin is not described clearly in [[Ayurveda]]. However, the functions of skin could be inferred through references in various ''samhitas''. Charaka has presented the characteristics of the ''twaksara purusha'' (excellence of ''twak'') under [[Vimana Sthana]]4, which details the functions and properties of normal skin . The skin of the ''twakasara purusha'' should be unctuous (''snigdha''), smooth (''shlakshna''), soft (''mridu''), clean/glorious (''prasanna''), fine (''sukshma''), close/not loose (''alpa''), thick (''gambhir''), with soft hair (''sukumar loma''), and radiant (''saprabha''). This type of excellent quality of skin is indicative of a lot of qualities in an individual, including happiness, prosperity, splendor, pleasure, intelligence, knowledge, health, contentment and longevity. [Cha.Sa.[[Vimana Sthana]] 8/103]

As such, the texture or appearance of the skin is reflective of the inner state of a person. If skin is healthy, it is likely that other organs of the body will be healthy as well. Symptoms of sickness of other systems get reflected on the skin. So, if the skin is taken good care of, or observed carefully, it would help take preventive measures and generally would benefit other bodily systems also. This realization has led to the development of various therapies under the general umbrella of [[Panchakarma]]. According to Sushruta, the skin is the seat of ''bhrajaka pitta'', and because of ''bhrajak pitta''5, the skin catalyzes the metabolic processes related with the therapies of ''abhyanga, parisheka, avagaha, alepana, udvartana'', etc.(Su.Su.21/10)

As such, the texture or appearance of the skin is reflective of the inner state of a person. If skin is healthy, it is likely that other organs of the body will be healthy as well. Symptoms of sickness of other systems get reflected on the skin. So, if the skin is taken good care of, or observed carefully, it would help take preventive measures and generally would benefit other bodily systems also. This realization has led to the development of various therapies under the general umbrella of [[Panchakarma]]. According to Sushruta, the skin is the seat of ''bhrajaka pitta'', and because of ''bhrajak pitta''5, the skin catalyzes the metabolic processes related with the therapies of ''abhyanga, parisheka, avagaha, alepana, udvartana'', etc.[Su.Sa.Sutra Sthana 21/10]<ref name=Susruta>Sushruta. Sushruta Samhita. Edited by Jadavaji Trikamji Aacharya. 8th ed. Varanasi: Chaukhambha Orientalia;2005.</ref>

Skin is largely an organ of ectodermal origin, like the nervous system. All sensory organs have the same basis for development and because the nervous system has evolved to ensure the protection/survival of the organism against the changes in internal and external environments (and this explanation could be extended to the evolution of the other sensory organs as well), these are derived from the ectoderm. As such, the skin gives the person his “personality” and identity. Sharangadhara writes that healthy skin enhances wisdom, knowledge and overall health of an individual, while describing the functions of ''pitta''6 (''Sharangadhara purva khanda'' 5/30).[4]

Skin is largely an organ of ectodermal origin, like the nervous system. All sensory organs have the same basis for development and because the nervous system has evolved to ensure the protection/survival of the organism against the changes in internal and external environments (and this explanation could be extended to the evolution of the other sensory organs as well), these are derived from the ectoderm. As such, the skin gives the person his “personality” and identity. Sharangadhara writes that healthy skin enhances wisdom, knowledge and overall health of an individual, while describing the functions of ''pitta'' [Sha. Purva khanda 5/30][4]

Sushruta has also quoted that the body has six divisions. In the chapter ''Sharirasankhya Vyakarana'', he specially quotes that the ''garbha'' (embryo) is formed after fertilization of ovum with sperm, which is charged with ''chetana'' (consciousness) and in which ''vayu'' functions for division, ''teja'' functions for ''pachana, apa'' functions for ''kledana'' (moisture), ''prithvi'' functions for ''samhanana'' (compactness) and ''akasha'' functions for ''vivardhana'' (growth). Such a ''garbha'', when attains the development of organs and structures like ''hasta, pada, jihva, ghrana, karna, nitamba'' etc. then is called ''sharira''. That ''sharira'' is ''shadanga sharira''7, having four limbs (two upper limb and two lower limbs), fifth is the torso and the sixth is the head (Sushruta Sharira 5/2)[5]

Sushruta has also quoted that the body has six divisions. In the chapter ''Sharirasankhya Vyakarana'', he specially quotes that the ''garbha'' (embryo) is formed after fertilization of ovum with sperm, which is charged with ''chetana'' (consciousness) and in which ''vayu'' functions for division, ''teja'' functions for ''pachana, apa'' functions for ''kledana'' (moisture), ''prithvi'' functions for ''samhanana'' (compactness) and ''akasha'' functions for ''vivardhana'' (growth). Such a ''garbha'', when attains the development of organs and structures like ''hasta, pada, jihva, ghrana, karna, nitamba'' etc. then is called ''sharira''. That ''sharira'' is ''shadanga sharira''7, having four limbs (two upper limb and two lower limbs), fifth is the torso and the sixth is the head. [Su.Sa.Sharira Sthana 5/2]<ref name=Susruta/>[5]

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=== ''Asthi sharira''(description of bones) ===

=== ''Asthi sharira''(description of bones) ===