The Ethical–Legal Dimensions and Doctor–Patient Dynamics in Kayachikitsa - A Comprehensive Review
DOI:
https://doi.org/10.48165/IRJAY.2025.80910Keywords:
Bioethics, Consumer Protection Act, Doctor–patient relationship, Informed consent, Medico-legal aspects, National Commission for Indian System of MedicineAbstract
Background: Ayurveda, one of the world’s oldest medical systems, places a strong emphasis on the moral and ethical responsibilities of the physician. Kayachikitsa, the internal medicine branch of Ayurveda, is particularly grounded in principles of compassion, truthfulness, confidentiality, and patient-centered care as articulated in classical texts, such as the Charaka Samhita. In contemporary practice, however, Ayurvedic physicians operate within a complex legal and regulatory framework that includes licensure requirements, consumer protection laws, malpractice liability, and emerging issues in integrative medicine. These shifts necessitate a deeper understanding of how ancient ethical ideals intersect with modern medico-legal realities. Aim: This review critically examines the ethical–legal dimensions of Ayurvedic practice with a focus on Kayachikitsa, while exploring the evolving dynamics of the doctor–patient relationship in the context of both classical traditions and modern healthcare systems. Materials and Methods: A narrative review methodology was adopted, drawing on primary Ayurvedic texts (Charaka Samhita, Sushruta Samhita, and Ashtanga Hridaya), secondary literature on bioethics and medical law, and present medico-legal frameworks, including NCISM regulations, the Consumer Protection Act, and AYUSH guidelines. Additional sources included peer-reviewed articles indexed in PubMed, Scopus, and AYUSH Research Portal. A thematic analysis was undertaken to identify convergences and divergences between traditional ethical principles and modern bioethical/legal standards. Results and Discussion: The findings demonstrate significant overlap between classical Ayurvedic values and modern bioethical principles, such as beneficence, non-maleficence, justice, and respect for dignity. However, tensions exist between the traditional paternalistic model of the physician and modern expectations of informed consent and patient autonomy. Legally, Ayurvedic practitioners are increasingly accountable for negligence, documentation, and adherence to statutory guidelines. The doctor–patient relationship, once rooted in reverence and trust, now requires balancing empathy with transparency, professionalism, and legal compliance. Conclusion: Kayachikitsa offers a timeless ethical framework that can enrich modern medical ethics, provided it is adapted to contemporary medico-legal demands. Strengthening this synthesis through education, policy reform, and trust-centered practice will help preserve Ayurveda’s classical ethos while ensuring accountability and patient safety in the modern era.
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