‘Sthane’ means rightly or it is but proper. It is but proper that the whole world of gods, Gandharvas, Siddhas, Yakshas, Kinnaras, Kimpurushas etc., who have foregathered with a desire to see the battle, should be delighted with You and love You after beholding You by Your grace. You are the Lord of all. Rightly after beholding You, the Rakshasas flee in fear on all sides, and rightly all the host of Siddhas, namely, the host of Siddhas who are favourable to You, pay their homage to You. The connection with what was said earlier is that all this is as it ought to be.

He further proceeds to explain how all this is right:

And why should they not, O Mahatman, bow down to You who are great, being the first Creator, even of Brahma?

O Mahatman, for what reason should Brahma and others not bow down to You, who are great and are the First Being and the Creator even of Brahma, namely, Hiranyagarbha? O Infinite, O Lord of the gods, O You who have the universe for Your abode! You are the ‘Akshara’. What does not perish, is the Akshara, here, the ‘principle of individual self'; for the individual self does not perish as established in Shruti passages: ‘The intelligent self is not born, nor dies’ (Ka.U., 1 .2.18). You alone are the ‘existent and the non-existent,’ the principle of Prakrti, in its condition as effect and in its condition as cause. This is denoted by the terms ‘Sat’ (existent) and ‘Asat’ (non-existent). You alone are the state of effect denoted by the term ‘Sat’, which is the state of diversification by names and forms, and also the state of cause, denoted by the term ‘Asat’, which is the state incapable of such divisions and diversities. ‘What is beyond both’—what is beyond Prakrti and the individual self associated with the Prakrti, as also from the principle of liberated selves who are different from those associated with Prakrti, i.e., bound souls. You alone are that also.