Slokam 1

King Nabhi,  who was the Son of Agnidhara,  and the grandson of Priyavratha,  performed a yagna worshipping the Paramathma. 

Descendants of Priyavrata, the eldest son of Svāyambhuva Manu: his ten sons: three adopt a religious life; the others become kings of the seven Dvīpas, or isles, of the earth. Agnīdhra, king of Jambu-dvīpa, divides it into nine portions, which he distributes amongst his sons. Nābhi, king of the south, succeeded by Riṣabha; and he by Bharata: India named after him Bhārata: his descendants reign during the Svāyambhuva Manwantara.

Agnīdhra, the king of Jambu-dvīpa, had nine sons, equal in splendour to the patriarchs: they were named Nābhi, Kimpuruṣa, Harivarṣa, Ilāvrita, Ramya, Hiraṇvat, Kuru, Bhadrāśva, and Ketumāla, who was a prince ever active in the practice of piety.

Hear next, Maitreya, in what manner Agnīdhra apportioned Jambu-dvīpa amongst his nine sons. He gave to Nābhi the country called Hima, south of the Himavat, or snowy mountains. The country of Hemakūṭa he gave to Kimpuruṣa; and to Harivarṣa, the country of Niṣadha. The region in the centre of which mount Meru is situated he conferred on Ilāvrita; and to Ramya, the countries lying between it and the Nīla mountain. To Hiraṇvat his father gave the country lying to the north of it, called Śveta; and, on the north of the Śveta mountains, the country bounded by the Śriṅgavān range he gave to Kuru. The countries on the east of Meru he assigned to Bhadrāśva; and Gandhamādana, which lay west of it, he gave to Ketumāla[5].' Having installed his sons sovereigns in these several regions, the pious king Agnīdhra retired to a life of penance at the holy place of pilgrimage, Śālagrāma[6].

The eight Varṣas, or countries, Kimpuruṣa and the rest, are places of perfect enjoyment, where happiness is spontaneous and uninterrupted. In them there is no vicissitude, nor the dread of decrepitude or death: there is no distinction of virtue or vice, nor difference of degree as better or worse, nor any of the effects produced in this region by the revolutions of ages.

Nabhi, through the yagna, attains the vision of the Paramathma.

Although we may be unable to perform yagnyas in the manner performed by kings of yore, we should, in our own limited way perform dedicated puja with genuine intent.  Such an effort would be just as well appreciated by the Paramathma as an elaborate yagnya.  The Paramathma knows and appreciates our limitations.  He does not  hold everyone to the same requirements.  This is why any grant of boons and endowments is always left to His final judgement.  The assessment of our dedication as well as the appropriateness of the boon to suit our needs and meet our requirements,  must always be left to the Paramathma’s supreme judgement.  Acceptance of the endowment should be without reservation.

May we place at His feet, dedication and true intent  and accept His endowment as the most appropriate for us, without any comparison to what has been granted to others.