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on the basis of birth. The word Maatang indicates chandal caste. It is worth mentioning that the Maatang Jatak tale of Buddhist tradition is similar to the 12th chapter of Uttaradhyayun207 titled Harkeshi.
In Brahman tradition we find mentions of Maatang Rishi in Mahabharat208 also. The preachings of Maatang Muni in Mahabharat basically convey that a brave person should always continue his endeavours. He should not bow before any one, because to work is the duty of man. The brave may perish under blows of adverse predicament but they would never bow down. When we compare this message of Maatang with the preachings in Rishibhashit, one similarity becomes evident that both direct an individual to follow the conduct as per his family tradition. In Rishibhashit Maatang expresses astonishment at Brahmans becoming warriors, and rulers and traders indulging in religious rituals. He considers such acts to be blind acts. This chapter mainly conveys that Brahman should neither wear a bow nor ride a chariot or carry other armaments. True Brahman should neither resort to falsehood nor stealing.
All this information leads us to the conclusion that Maatang was an important pre-Mahavir and Buddha Rishi, born in lower caste and propagated spiritualism. His preachings were accepted with reverence by all the three traditions, Jain, Buddhist and Vedic.
27. VARATTAKA
The 27th chapter of Rishibhashit209 compiles the preachings of Arhat Rishi named Varattaka. In Jain tradition, besides Rishibhashit, Avashyak-churni,210 Nisheeth-Bhashya, 211 Vrihatkalp-bhashya, 212 Haribhadra commentary of Avashyak213 etc. also mention him. The ninth chapter of the sixth section of the available edition of Antkritdasha is about Varattaka. Here he is said to be a trader of Rajagriha city who accepted monkhood through Mahavir and got Nirvana on Vipul mountain. But in Avashyak-churni, Nisheeth-bhashya, and Vrihatkalpu-bhashya, he is said to be a minister of king Abhayasen of Varattapur town. 192 TAHIYTE HAS