In plain words
This is what they have called trikaraṇa-śuddhi. Only one who has such trikaraṇa-śuddhi is a man. Thoughts, words, actions: the unity of these three is itself the path of karma. To utter is itself the path of upāsana. To will is itself the path of Jñāna. Speech comes only in the wake of the resolve. Action comes only in the wake of speech. To recognise the unity of these three is true humanness.
Today people cannot recognise such humanness; they take karma, upāsana and Jñāna to be separate things and waste their time in all kinds of argument and counter-argument.
Through a boorishness that has no fear of sin, through that which has no love of God, humanness has sunk away among men: this is the wonder, said Sāī.
Man today does not himself know what he is uttering, what words he is speaking. They cannot come to a decision whether it is fear of sin, love of God, or the morality of society. Even a word that pleases must be a word of Satya.
Jihvē rasajñē madhurapriyatvaṃ satyaṃ hitaṃ tvāṃ paramaṃ vadāmi āvaraṇa mēthā madhurākṣarāṇi gōvinda dāmōdara mādhavēti.
O tongue! You are a tongue that speaks of good qualities. You are a soft and sweet tongue. You are a tongue of a calm nature. Through this tongue man attains divinity. The Bhagavad Gītā too says this very thing, anudvēgakaraṃ vākyaṃ satyaṃ priya hitaṃ ca yat: the word we speak must not stir up agitation. It must be a word of Satya. It must be a word that brings good. You must not cause displeasure to the person before you. That is Satya. You must speak Satya alone. You must not speak Asatya thinking, ‘This Satya will not please him, will it?’ You may weigh Satya and Asatya both and keep silent, and that is good; but Asatya you must never speak.