Dalits, as subalterns, have historically been subjected to oppression by society or the savarnas. Dalits have always occupied a peripheral position in Indian society. Their experiences of oppression and discrimination have shaped both the social realities they navigate and the literary and cultural expressions through which they articulate these experiences. B.R. Ambedkar highlighted the structural and systemic nature of caste oppression, arguing that true emancipation requires political, social, and economic restructuring, alongside the assertion of self-respect and identity. While Mahatma Gandhi referred to Dalits as ‘Harijans’ to emphasize their dignity and call for social inclusion, his approach largely focused on moral reform and the benevolence of society. In contrast, Akhila Naik’s Bheda portrays the inner world of a marginalized individual, showing how social hierarchies and exclusion shape consciousness and identity at a personal level. Against this ideological backdrop, Akhila Naik’s Bheda offers a powerful representation of Dalit consciousness by portraying the inner world of a marginalized subject whose identity is shaped by caste violence, social exclusion, and political awakening. Drawing on Sharan kumar Limbale’s ideas of socially-informed consciousness and the aesthetic value of experience through his work Towards an Aesthetic of Dalit Literature, this paper examines how Bheda transforms muted endurance and reflective interiority into a distinct literary aesthetic and what considerations should be kept in mind to interpret Dalit literature. As Limbale writes, “The Dalit consciousness in Dalit literature is the revolutionary mentality connected with struggle. It is a belief in rebellion against the caste system, recognizing the human being as its focus…. Dalit literature is demarcated as unique because of this consciousness” (32). The study also considers the interpretive frameworks necessary to understand Dalit literature as both an artistic and socio-political expression.