The extent of social transformation of any socially discriminated people may be better judged from the social philosophies propounded by their great leaders like Gandhi and Ambedkar in modern India. Gandhi is dead, so are Ambedkar and Marx. However, neither their philosophies- Gandhism, Ambedkarism and Marxism are dead nor could they posthumously suppress to one another. Their philosophical axis- may be different and dialectical such as for example absolutism versus relativism, positivism versus phenomenalism and theological versus metaphysical but remain the far sighted discourse for the liberation and emancipation of dalit in India. Our study also reveals that the protagonists of Gandhism, Ambedkarism and Marxism are either eating their humble pie in the circumstances of their philosophies’ incredibility or feeling like fishes out of water in the company of other outdated philosophies for the cause of dalit at present. Further, the change agents like heart, mind, conscience, science, violence, non-violence, constitutionalism, religion, state and village perceived in Gandhism, Ambedkarism and Marxism could not break loose the thread of casteism. Irony is that the destitution and deprivation of dalits, tribals and women, instead of loosening their grips after gone through these isms over the time, have greatly been aggravated. On the one hand Gandhi being defender of caste-based hierarchism, caste-based incarnations and patriarchy could not be the true fighter against casteism and the Marxists though became true fighter for class equality and fraternity but could not promote individual liberty. On the other hand, the original axis of Ambedkarism based on liberty, equality and fraternity and Buddhism shows to the dalit their real paths of emancipation and liberation. However, for the cause of dalit in this paper we have not simply examined the quintessence of Gandhism, Ambedkarism and Marxism but in addition analysed their convergence and reconciliation judiciously