Couplet 371-373

حرف ظرف آمد رو معنیٰ چو آب

The letters are utensils and in it, are meanings like water

ب      بحر معنیٰ   عندہُ اُمُّ الْکِتَا   

The sea of meanings is One, Who possesses ‘The Mother of Book’

بحرِ تلخ و بحرِ شیریںہمعناں

Rivers with sweet and saline water are flowing side by side

درمیاں شاں بَرْزَخُ لاَّیَبْغِیَاں

There is veil between the two & they don’t overcome each other

وانکہ ایں ہر دو زیک اصلے رواں

Know that both of these are flowing from one reality

درگذر زیں ہر دو رو تا اصلِ آں

Surpass both of them to reach its reality

The first part of first couplet is the supplement of the previous context and analysis has been done to reference, which has been already elaborated. In second part, Maulana has diverted from the previous content to the oneness of Allah (توحید), which is his habit in this book to explain توحید, wherever finding a little relation, as this taste of توحید is dominating Maulana. The discussion of attribute and meaning was deliberated above, and Allah Ta’ala is the creator of all meaning and with this context, he starts deliberating on توحید. He states that the river of meaning is that Entity which has the Mother of Book (ام الکتاب) i.e. Allah Ta’ala and termed as river/sea metaphorically in a way that the river/sea is the origin and termination of different lakes and streams. The reason being is that the vaporization has taken place from river under heat and then it rains and after the rain, the water again comes back to river. Similarly Allah Ta’ala is the origin & culmination of different things, people and meanings and He has Mother of Book (ام الکتاب), as enunciated in Quran. The gist of the discussion is that the meanings of creations are proof of Creator and try to understand the meaning of these things and divert yourself to the Creator and see the miracles of His creation and powers as how many meaning are created and what are the difference and differentiation between them. He further states that the salty river i.e. bad attributes and sweet river i.e. good attributes both are flowing continuously and seem to be similar on most occasions and confusion or ambiguity occurs between them. For example, charity & ostentation, stinginess & saving, wrath for good & wrath bodily objective, politeness & humiliation, pride & sublimity, good manners & hypocrisy, knowledge & unconcern, unclear and suspicious etc. apparently seem to be same but there is such a veil in between so that they are not appeared to be different externally i.e. there seems to be no intermixing and confusion between the two. Thus partition is there which keep those attributes, which make things doubtful/ different, in check.  For example charity means to keep the benefits of others more in mind and ostentation is also a charity but keeping one’s own interest (satisfaction of nafs) more in mind. Though doing extra expense is the common attribute of both of them, but this subtle difference differentiates between the two and similar are the case for others as well. Thus the objective of these couplets is also the same as not to be deceived by the apparent external similarities of the two things. Then again inclined towards توحید, as these two rivers – sweet and saline are flowing from one single truth and you have to pass through these to see the truth i.e. Allah Ta’ala. Allah Ta’ala is termed as truth metaphorically as truth (اصل) refers to the established proof and Allah Ta’ala is the Creator and proof of both these attributes, though there is difference between creator and proof. Truth is referred for reason of happening and reasons of happening is clearly attributable to Allah Ta’ala.