The Avadhuta Gita approaches māyā with an uncompromising non-dual vision, denying to it any ultimate reality. Māyā is treated as a mere appearance or superimposition on the one Self, Brahman, comparable to a dream or mirage that seems to function but never truly exists in its own right. All distinctions—world and individual, body and mind, time and space—are regarded as conceptual projections that do not touch the real nature of consciousness. From this standpoint, to take māyā as a substantive power or force is already to be caught in delusion, clinging to duality where none actually exists. The text thus speaks from the absolute perspective, where only the Self is real and all multiplicity is a mistaken perception.

In this light, the Avadhuta Gita aligns with a non-creation stance: from the highest truth, nothing has ever truly been born, and no world has genuinely arisen through māyā. Bondage, liberation, ignorance, and even the very notion of being bound by illusion are themselves counted among the illusions. Consequently, there is no real process of gradually overcoming or “destroying” māyā, because there was never any actual veiling of Brahman to begin with. What appears as bondage is simply identification with body and mind, a conceptual error rather than a metaphysical condition. When the Self is recognized as ever-free, the whole drama of being ensnared by māyā is seen as a story that never truly applied to one’s real nature.

Because of this radical standpoint, the text does not dwell on philosophical analyses of how māyā operates or why it appears. Such explanatory models are viewed as perpetuating the very illusion they attempt to clarify, keeping attention fixed on the play of concepts rather than on the Self. Instead, the Avadhuta Gita uses strong negation and direct declaration: only pure, undifferentiated consciousness exists, and there is nothing else. All dualities—sacred and profane, pure and impure, doer and non-doer, knower and known—are dismissed as products of misconception. The avadhūta, as the already-liberated sage, stands beyond social roles, religious distinctions, and stages of life, because these belong solely to the realm of appearance, not to the Self that is ever untouched by māyā.