Śrīmad-Bhāgavatam 10.16.29
Blended reading (Sanskrit + English inline)
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garalam
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poisonous waste
The serpent's own poison runs out of his eyes. Gauḍīya reading: under Bhagavān's foot, the inner poison surfaces and discharges — the same mechanism as in sādhana, where anarthas emerge to be eliminated.
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damayām babhūva
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He went on subduing
Periphrastic perfect of √dam — to subdue, to tame. The same root as dama (self-control) — Bhagavān imposes from outside what the demoniac could not impose on himself.
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pumān - purāṇaḥ
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the ancient Person
Pumān (Person) + purāṇa (ancient, eternal). The same epithet by which Arjuna addresses Kṛṣṇa in Gītā 11.38. The boy-dancer is being addressed by His Vaikuṇṭha-name.
Krsna mounted those hoods which remained high, and lowered them all with the blows from his feet. At that time the gandharvas and others showered flowers as if worshipping him. Krsna was pleased, and for their benefit, he brought the snake under control.
Though all his limbs were out of control, Kāliya’s eyes produced poison. This indicates his wicked nature.
Now, poison came gushing only from his eyes. This indicates the snake’s cruel glance. There are two meanings here. Pounding with his feet on his head while dancing, Kṛṣṇa removed the natural faults of the snake. But the snake also received great fortune from the touch of the feet. He used his head as the main prop, and removed his evil nature, his strength and pride. He punished the snake in places holding the poison. By that, the snake fainted with the bliss of prema. Vomiting poison was the expulsion of his unlimited internal faults. He had anger (ruṣā) arising from love. Or the word can be taken as aruṣā, no anger. Thus he breathed without anger, with devotion. Kṛṣṇa made the snake give up his faults due to his nature (damayāṁ). By that he gave benefit to the snake. That is also explained by Śrīdhara Svāmī. Another version has dayayām babhūva. What did he do to get such mercy? Kṛṣṇa himself asked the cause. It was as if Kṛṣṇa in Vṛndāvana (iha) was worshipped with flowers at the lake as the greatest person (purāṇaḥ pumān). Or he was ever fresh, though existing eternally (purā naḥ). Or he is the person who gives life to the city of Mathurā (purāṇaḥ).
Whichever head rises, that head is danced upon and forced back down. The demigods do not pause the worship; with each subjugated hood they release more flowers. The conversion of Kāliya is being scored: every act of pride punished becomes another reason for the celestials' pūjā.
My note
Source: vedabase.io