Changes

*Stratum Lucidum  

*Stratum Lucidum  

*Stratum Corneum  

*Stratum Corneum  

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

The development of skin (''twacha'') and its anatomy is described. [Su.Sa. Sharira Sthana 4/3-4]<ref name=Susruta>Sushruta. Sushruta Samhita. Edited by Jadavaji Trikamji Aacharya. 8th ed. Varanasi: Chaukhambha Orientalia;2005.</ref>

''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'',

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]  

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.Sa.Sutra Sthana 21/10]<ref name=Susruta>Sushruta. Sushruta Samhita. Edited by Jadavaji Trikamji Aacharya. 8th ed. Varanasi: Chaukhambha Orientalia;2005.</ref>

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/>

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]

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]<ref>Parasuram Shasthri, Sharangadhara Samhita, Purva Khand,Chap. 5, Kaladikakhyanam shariram, verse 30,  In: Parasuram Shasthri, Editor. Sharangadhara Samhita.3rd ed. Varanasi: Choukhamba Orientalia;1983. </ref>[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. [Su.Sa.Sharira Sthana 5/2]<ref name=Susruta/>[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]