What you have written is a very detailed social‑history narrative about “Vidyādhara / Matang vansh”, Mana village, Deccan plateau, rope‑making etc.

From the point of view of authentic Jain scriptures and accepted Jain historical literature, a few clear points:

1. Jain āgams and main Jain purāṇas do not give this full story

- The canonical Jain texts (Āgams), and even the well‑known Jain Purāṇas and Charitras, do not record: - a community called “Matang vansh” migrating to the Deccan to protect three specific idols from Mana village, - being officially labeled outcaste for living with “neighbouring outcastes”, - later hiding the idols by taking on a “fake religious identity” and becoming rope‑makers. - Such a continuous, caste‑ and profession‑based narrative looks much more like local oral tradition or community history, not like what is found in standard Jain scriptural sources.

1. What Jain Dharma clearly teaches about caste / “outcaste” status

- Jain philosophy is very firm: soul has no jāti or varṇa. Any being can become a Tirthankar, Kevalī, or Mahāvīra–like, regardless of birth. - Many stories show Bhagwān and Āchāryas giving dīkshā and respect to people considered “low” or “outcaste” by society. - So the idea that a group became “outcaste” only because they lived without discrimination among others does fit the spirit of Jain equality, but that does not prove the detailed historical chain you described.

1. On Deccan Jain presence and hidden idols

- It is historically true that: - Jainism was widespread in many parts of the Deccan and South India. - In various periods, temples were destroyed or taken over, and mūrtis were shifted or hidden for safety. - However, tying one particular community (Matang) with one fixed professional identity (rope‑making) and one very specific story (three idols of Mana village) needs strong, traceable evidence from Jain historical works. As of the standard Jain literature, this exact story is not established.

1. About “Vidyādhara” and “Matang” in Jain texts

- In Jain purāṇic literature, Vidyādharas are usually a separate class of celestial‑type beings (with special powers), not a present‑day human caste. - “Matanga” or similar words may appear in some contexts, but connecting those scriptural terms directly to a modern caste and its current surname, place, and profession is speculative, and not grounded in clear Jain textual authority.

1. How to view such a narrative as a Jain

- You may treat this kind of story as: - possible local / family / caste oral tradition, - interesting as a community identity narrative, - but not as an officially authenticated “Jain Purāṇa history” unless supported by recognized Jain granths and historians. - Jain dharma warns against mithyā‑jñān (incorrect or mixed‑up knowledge). So wherever exact proof is missing, it is safer to say: - “This may be a local belief or tradition; it is not clearly attested in our main Jain scriptures.”

In short: Your story reflects a Jain‑spirit idea (no discrimination; protecting idols; social persecution), but as a detailed historical account of Matang vansh in Jain Purāṇas, it is not supported by the primary Jain scriptural tradition we rely on.