In plain words
Humanness means that Manas, word and deed all fit together as one; if there is one thing in the Manas, and word and deed go each their separate way, what worth is there?
The oneness of all three, Manas, word and deed, is humanness itself. Even the karmas done through the oneness of this tripuṭi are all Dharma. All that is thought with this trikaraṇa śuddhi is Śānti itself. All the conduct that moves with this trikaraṇa śuddhi, too, is Ahiṃsā itself. Every word spoken with this trikaraṇa śuddhi is Satya itself. So this is the Dharma that belongs to the whole of mankind.
It does not belong to one time, to one country, to one class or to one sex. Because it is beyond place and time, it is called Sanātana Dharma. In this worldly realm many new Dharmas keep appearing. They are born of place and time. All the Dharmas bound up with place and time, too, pass on and keep changing as the times change. If this Sanātana Dharma itself changes, humanness itself will not remain. The power to burn and light are the nature of fire. If fire loses this natural light and this burning, it turns into charcoal. Sweetness is the natural Dharma of jaggery. If this jaggery loses the very natural Dharma called sweetness, it takes shape as a lump of clay. In just the same way, only so long as this natural tripuṭi, the trikaraṇa śuddhi, is present in man, is he a man. One who has lost this divinity called trikaraṇa śuddhi is merely a man in shape, and not a man in full form. Human life is like a priceless gem. As if selling a gem for sooty charcoal, we go on giving this divine humanness over, unceasingly, to nothing but the vāsanās of the senses. What is the reason for this? Many kinds of faults have gathered in the Manas.
Of these, by the śāstras, four faults are the chief. Bhrama is the first. The second is pramāda. The third is karaṇāpātaṃ. The fourth is vipralipsa. Through these four faults alone the Manas becomes impure, and through that forgets its own svarūpa and sinks into nothing but these worldly things.
Bhrama. The whole world is caught up in bhrama itself. Though the form of a thing is one, it appears as many forms.