In plain words
They will stay under His control. But if you keep it within you, out of control, it will wear you down badly.
Today is the very first day. First of all, man must try to learn the states he should be in and the tasks he should do. We must not try to dishearten anyone. We must not set out to hurt anyone's heart. As far as possible, control yourself within, be content yourself, and seek the way to content others. Arguing a great deal about the affairs of others, or quarrelling, and going on criticising it: we become people who have brought on a very bad time. Śaṅkara gave a fine example of this very thing. Taking this as their basis, many people, scholars, or let us say others who argue by some other kind of logic: for them it stands as 'Brahma satyaṃ jagat mithya'. How can one say that this world, seen directly before us, is illusory? We go through every experience. We experience it with the three guṇas; so how can it be Asatya? It is not Asatya. With what intention did they say it was Asatya, illusory? Carrying on that same argument, and finding no satisfaction, he came to Me. 'Swami! They have said, Brahma satyaṃ jagat mithya. What is real, what is eternal?' he asked. 'Leave Brahman alone; leave the illusory world alone. First enquire whether you yourself are real or not,' I told him. 'What use is there in holding on to this world, in holding on to Brahman? First enquire into yourself; decide whether you are real or not. As long as you live, you think you are real. You need not go as far as death. In sleep at night, you are not there. When you are not there in sleep itself, is it real then, is it eternal? You do not know that you were there. You do not know that you died. That is neither death nor living. It is neither real nor Asatya; this joining of the real and the unreal is itself the eternal. So know yourself. When you are illusory, the whole world is illusory,' I said.
Another man came along with him. 'Swami! Instead of living a life of this kind, it is better to commit suicide,' he said. I asked him what suicide means. 'Many kinds of doubts and suspicions torment me greatly,' he said. 'Then what is it that torments you: your thoughts, or the feelings of your mind? Manas is the very gathering of these thoughts. The mind torments you with fabrications of this kind. What is done to the body: that is what suicide is. The Ātma commits no fault at all. Why should you kill it? The root cause of your unrest is the mind itself. So kill the mind. Destroy the mind, and these sufferings of yours will lessen. Instead of that, if you punish the body for the mind's afflictions, is there any sense in it?