The Poisoned Bread: Translations from Marathi Dalit Literature impetuously revives the prevalent slavery in pre-colonial and colonial times, the continuous pattern of dalits’ exploitation and dependency of poor peasants, women, scheduled tribes and scheduled caste in post colonial India, who remained ethically, economically and politically deprived of their rights and privileges. The humiliation and horror of untouchability is the quintessence of conscious and subconscious will of the millions, therefore the literary expressions of dalits in the text theorizes dalits active participation for their concern for a new social order to gain self-respect, equality and justice, to seek humane conditions, to live with dignity and to struggle for “the reclamation of human personality” (Ambedkar and Gandhi, 1954: p. 45). The dalit writers in The Poisoned Bread: Translations from Marathi Dalit Literature psychologically profess the same voice alike B.R.Ambedkar, who says the society of Hindus has “the sense of structuration” and “the dualism of structure” (Essential Writings of B.R.Ambedkar, 2000: p. 369). On one hand we find social relations between gender, class and sex splited between dominance and the dominated one; whereas on the other hand cultural and social hegemony reflect human power and inhuman components both in the upper caste and the lower caste; and also in patriarchal structure in which women, children are like untouchables or dalits. They are marginalised in their own