When we are uncomfortable or anything unpleasant happens, we look to take refuge in something. Usually, we turn to food, alcohol, sex, drugs, money, power, or relationships. But none of these things give us the lasting protection or satisfaction you're looking for. When you understand you can't find lasting happiness in Samsara, then the desire to find true refuge becomes strong. In Buddhism, we take refuge in the three jewels - the Buddha, Dharma, and Sangha. The Buddha is like the doctor who understands your disease and knows how to treat it; the Dharma, his teachings, is the medicine he prescribes; and the Sangha is the spiritual community that helps you to take the medicine. To take refuge is to finally seek protection from suffering in a way that can really help you. When we think about the ultimate nature of reality and what causes us to suffer - this is the true meaning of refuge.
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Although Ashoka was victorious in this horrific and gruesome war, he felt remorse for all the suffering he had caused and hence turned to Buddhism. He wrote in his Edict Thirteen that:
The Kalingas were conquered by His Sacred Majesty the King when he had been consecrated for eight years. One hundred and fifty thousand persons were thence carried away captive, and one hundred thousand were there slain, and many times that number perished. Directly after the annexation of the Kalingas, began his Sacred Majesty's zealous protection of Dharma, his love of Dharma, and his giving instruction in that. Thus arose His Sacred Majesty's remorse for having conquered the Kalingas, because the conquest of a country previously unconquered involves the slaughter, death, and carrying away captive of the people. That is a matter of profound sorrow and regret to His Sacred Majesty.
Ashoka
I say that things are useful whenever they can be put to any use at all; whenever they are seen to be capable of satisfying a want. In this connection, there is no need to consider the subtle shades of meaning classified in ordinary language under terms ranging from the necessary to the useful, from the useful to the agreeable, from the agreeable to the superfluous. For present purposes, necessary, useful, agreeable and superfluous simply mean more or less useful. Furthermore, we need not concern ourselves with the morality or immorality of any desire which a useful thing answers or serves to satisfy. From other points of view the question of whether a drug is wanted by a doctor to cure a patient, or by a murderer to kill his family is a very serious matter, but from our point of view, it is totally irrelevant. So far as we are concerned, the drug is useful in both cases, and may even be more so in the latter case than in the former.
Léon Walras
Summarizing the evidence relating to the slaughter of the Buddhist Monks perpetrated by the Musalman General in the course of his invasion of Bihar in 1197 AD, Mr. Vincent Smith says, "....Great quantities of plunder were obtained, and the slaughter of the 'shaven headed Brahmans', that is to say the Buddhist monks, was so thoroughly completed, that when the victor sought for someone capable of explaining the contents of the books in the libraries of the monasteries, not a living man could be found who was able to read them. 'It was discovered,' we are told, 'that the whole of that fortress and city was a college, and in the Hindi tongue they call a college Bihar.' " Such was the slaughter of the Buddhist priesthood perpetrated by the Islamic invaders. The axe was struck at the very root. For by killing the Buddhist priesthood, Islam killed Buddhism. This was the greatest disaster that befell the religion of the Buddha in India.
Bhimrao Ramji Ambedkar
Abélard would find most of his old problems sensitive to his touch today. Time has settled few or none of the essential points of dispute. Science hesitates, more visibly than the Church ever did, to decide once for all whether Unity or Diversity is ultimate law; whether order or chaos is the governing rule of the Universe, if Universe there is; whether anything except phenomena exists. Even in matters more vital to society, one dares not speak too loud. Why, and for what, and to whom, is man a responsible agent? Every jury and judge, every lawyer and doctor, every legislator and clergyman has his own views, and the law constantly varies. Every nation may have a different system. One court may hang, and another may acquit for the same crime, on the same day; and Science only repeats what the Church said to Abélard, that where we know so little, we had better hold our tongues.
Henry Adams
There are many whose religion consists in criticising habits of dress and manners. They want to bring every one to their own measure. They desire to lengthen out those who seem too short for their standard, and to cut down others who seem too long. They have lost the love of God out of their hearts; but they think they have a spirit of discernment. They think it is their prerogative to criticise, and pronounce judgment; but they should repent of their error, and turn away from their sins... Let us love one another. Let us have harmony and union throughout our ranks. Let us have our hearts sanctified to God. Let us look upon the light that abides for us in Jesus. Let us remember how forbearing and patient He was with the erring children of men. We should be in a wretched state if the God of heaven were like one of us, and treated us as we are inclined to treat one another.
Ellen G. White