This is a topic that some nAstikAs bring up - that Drona wronged Ekalavya. I will answer this with AdhyAtmic meanings of the incident as well. The MB is not some story book. It has deep meaning of upAsaNa.
First, justifying superficial meaning. Ekalavya was not"lower caste" person. He was king of niShAdAs. As a King, he had all eligibility that other Kings would receive. Drona knew he had Asuric mind and would ally with Duryodhana, hence cut his finger off.+
Inner meaning: [I, the contemplation of sense objects, am possessor of attachments that are violent (niShAda), Ones with strength or knowledge! I am begotten from knowledge (dhanu) of sense objects that are “gold” as they are objects of desire (hiranyadhanus)...]+
[...I am guided by Drona which is “drumamayam” or “wood”, ie, the consideration of insentient body as the self. I strive for mastery of the self (veda) associated with knowledge (dhanu)]. +
Ekalavya” means “That which has that one cut”. Meaning, “That contemplation on sense objects that has the mind cut away from it”.
Drona as guru of Arjuna is the self indifferent to pain and pleasure like a lump of wood (drona - drumamayam), that guides meditating mind (Arjuna)+
Clay image of Drona as guru of Ekalavya is dehAtma Bhrama. Just as clay, inert Drona isn't real, living Drona, the body is not the self. Drona - "drumamayam" - wood
Considering self to be insentient like wood, as body. This guides Ekalavya, thought of sense objects+
This is why Arjuna did not like Ekalavya. Arjuna is the mind meditating on Brahman. How can such mind tolerate contemplation on sense objects? That is why MB says the subduing of Ekalavya released Arjuna from fever:
Mind meditating on self, dear to self indifferent to pain & pleasure like a lump of wood (Drona – “drumamayam” or wood), was released of its’ fever of attachments when contemplation on sense objects (Ekalavya) efficacy was removed, symbolized by removing his thumb.+
However, Ekalavya became nonetheless adept at archery even without his thumb. This means, one can never truly conquer contemplation on sense objects by oneself. Who can do it for you? Only meditation on the Supreme Brahman can (Gita Chapter 2).+
Ekalavya allied with Duryodhana because the constant contemplation on sense objects (Ekalavya) allies with the belligerent body that fights the self (Duryodhana). And even mind meditating on the self cannot truly uproot Ekalavya. What can? Krishna alone+
As the Asura Jambha was destroyed by bashing against a mountain, similarly, meditation on Lord Krishna is the hard, immovable mountain for the Yogi, that contemplation on sense objects bashes itself to pieces against. “shete” – lay dead – meaning, completely numbed.
Oh my auspicious Mind! Realise that there is One; who is the Greatest Lord! - PoigaiAzhwar
Sudaradi thozhudhu yezhu en mananE
Seek his divine feet, my mind! - Nammazhwar+
kEttAyE mada nenjE – Azhwar talks to his mind - "Thinking about the great object of attainment at ThiruvAttAru, that Lord Keshava we have acquired, have you become proud that we have attained what is impossible to attain? Are you enjoying this?"+
Atharva Veda (kAnda 6) has a small set of mantras praising the mind (as a symbol of Brahman) for aiding the upAsaka in his Yoga. Again, a similarity to Nammazhwar always hailing his mind in terms such as "kettAye mada nenje" and so on. Here is a brief translation+
namo devavadhebhyo namo rAjavadhebhyaH |
[Salutations to mind associated with desireless activities (karma yoga) that destroy hankerings of sense objects and meditations of the self that destroy desires ruling over the self (jnAna yoga).]+
“deva” refers to contemplations that shine out sense objects, quelled by karma yoga. rAja is lust, that rules over the self, which are destroyed by jnAna yoga or meditation on the self that removes such desires.+
evaMbhUtaM tvAM ye nindanti te mUrkhAH ityAha -- ye tviti | ye tu tvAm umayA bhavAnyA saha charantaM nitarAM kAminaM katthante pralapanti tathA shmashAne charantamugraM krUraM paruShaM hiMsraM cha katthante, kathaMbhUtam? +
"Those who belittle you (Shiva), who are of (exalted) nature are fools. Those who call you promiscuous for giving umA your body, by calling your activity (of taking away lives) as fierce, your residing in graveyard as uncultured -- what are these type of people? (they are fools)"
padma purANa visualizes 18 purANAs as various body parts of Hari. It is clear that each part corresponds to the starting inquiry of the purANa. I will not post sanskrit here, rough translation of each query+
brahma purANa is mUrdha (head). It begins with Q “You know deeds of devAs & dAnavAs, tell us how Universe with devas etc arises & into whom will it dissolve”. So, purANa asks how Brahman is the source of glory of devAs etc. It is the head of viShNu as he is at the crest of all.
+
Padma purANa is the heart. It begins with Q, “How was the lotus along with brahmA produced”. In rAmAyaNa, brahmA tells rAma, “ahaM te hR^idayaM”. In vedic parlance, “heart” stands for “putra” & shows brahmA is an effect of bhagavAn. This purANa is the heart, due to this Q.+
Everyone knows Brahma and Shiva are great gods. But Yama is only next to them in greatness of knowledge. As a dedication to Lord Yama, here is a translation of the beautiful yamāṣtaka by Savitri from brahmavaivarta purāṇa. Translation done in a hurry, so excuse errors if any.+
[Savitri: Yama, who are Dharma personified! Praise of Hari, speaking about his stories or listening to them, result in purification of one's lineage. It removes birth & death.]+
dānānāṃ ca vratānāṃ ca siddhīnāṃ tapasāṃ param| yōgānāṃ caiva vēdānāṃ sēvanaṃ kīrtanaṃ harēḥ||
[Higher than charity, vows, sacrifices, penances, meditation, study of the Vedas is the praise of Lord Hari]+
This interested me so I went through the section. Genuine enough+
If you take the time to understand that names in sahasranAmAs & shatanAmAs are not random but telling a story, ie, onnected to each other, you would understand that it is not proper to jump into a name and interpret it as per layman understanding. So let me explain these names+
sarvayajñādhipō yajvā jarāmaraṇavarjitaḥ ।
[The One who presides over all sacrifices (as the object of worship), the One who performs sacrifices for those who cannot do so (as the means of worship), who is devoid of birth and death despite being the antaryAmin]+