Two guys were playing long-shot basketball in a river with two poles at least 100 meters apart. I joined in and enjoyed the excitement and the free spirit of throwing the ball from great distance in the water.
After they stopped, I asked them what is the name of the place. One of the guy looked perplexed as he did not know the name. But still, he started giving me directions of the place where there are lots of sand or muddy dunes which separate human buildings from the river.
When he was finished and started walking away, he turned around and as an idea he threw the names of Daryacha or Dariača as the new name of the beach next to a river or an ocean. Its actually an Urdu word which describes huge sandy or muddy dunes right before a body of water i.e. a river or an ocean.
He specificially warned me against humans who build homes or buildings right next to any body of water across those sandy/muddy dunes. They tend to destroy those dunes, hence a cool and breezy feeling that comes with such natural habitat is totally gone just like the surface of the planet Mars.
After he was gone, I went to discover truth in his words and found them strangely true. Humans had started building those concrete buildings right next to those sandy/muddy dunes that separated the water from the land. However, none of those buildings/houses were occupied yet, maybe due to not being able to sell the idea to the people.
Upon waking up, I tried to find the meaning of this strange word “Dariaca, dariaca or daryacha” and here’s what came up;
HĀMUN, DARYĀČA-YE ii. IN LITERATURE AND MYTHOLOGY
ii. IN LITERATURE AND MYTHOLOGY
In the literature and mythology of ancient Persia Lake Hāmun occupied, along with the Helmand/Hirmand River, a position of particular importance (Bartholomae, p. 9), especially in Zoroastrian eschatology (Nyberg, pp. 304-5). The Hāmun is mentioned frequently in the Avesta, where it appears with the name Kąsaoya-. In Yašt 19 (66-69) the xᵛarənah- (see FARR) of the Kavis is mentioned in connection with the “Helmandic”Kąsaoya (Kąsaēm haētumatəm), where nine rivers flow together, and with the mountain Ušī.δam (cf. Uši.dam and Uši.darəna in Yašt 1.28, 19.2; cf. Yasna 1.14, 2.14, 22.26), probably to be identified with Kuh-e Ḵᵛāja, the mountain that rises about 150 m above the Hāmun basin. In Yašt 19.92 and in Vidēvdād 19.5 there are references to the birth of the saošyant- astvaṱ.ərəta from its waters, where, according to tradition, the seed of Zoroaster was preserved in order to impregnate the three virgins mentioned in Yašt 13.142, mothers of the three saošyants (Yašt 13.62, 13.28; Dēnkard 7.8.1 ff.; cf. Boyce, Zoroastrianism I, p. 285).
In the Pahlavi texts the Hāmūn is called Kayānsīh (Bundahišn 13.16), reflecting the name of the Kayanid dynasty. These texts preserve echoes of the Avestan traditions about the Hāmūn, both in regard to the connection with the birth of the Saošyant (Pahlavi Sōšyans) from the seed of Zoroaster and to the nine rivers that empty into it (Bundahišn [TD2], pp. 220, ll. 6-15, 89, ll. 6-11); they also provide the additional detail that the convergence of the waters at that point was the work of Frāsiyāv (Av. Fraŋrasyan, New Pers. Afrāsiāb, q.v.), a theme that has been studied thoroughly by Josef Markwart (pp. 11 ff.). It should be noted in this connection that the free-flowing waters of Sistān were considered among the beneficial deeds of Manūščihr (Dādistān ī Mēnōg ī xrad 27.41-44) and one of the signs of the restoration (cf. appendix to Ayādgār ī ǰāmāspīg, in Messina, pp. 80, 123).
In the Pahlavi treatise Abdīh ud sahīgīh ī Sagestān (2) the Kayānsīh is mentioned as one of the wonders of Sistān. The sacred character of the Hāmun is certainly extremely ancient (Christensen, p. 5) and continued to survive after the advent of Islam.
I can’t finish this post without wonderful views of the sand or mud dunes along bodies of water i.e. oceans and/or rivers;