Śrīmad-Bhāgavatam 10.57.34
Blended reading (Sanskrit + English inline)
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vṛddha - vacaḥ
—
the words of the elders
Compound: vṛddha (elder, aged) + vacas (word). Bhāgavata models a culture in which the words of vṛddhas are heard even when incomplete. Gauḍīyas: Bhagavān does not despise partial truth from senior bhaktas; He works with it.
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na etāvat
—
not only this
Negative + 'so much.' Kṛṣṇa's internal qualification — yes, Akrūra's absence is a cause, but not the only cause. Gauḍīyas read this as the model of right discrimination: accept what is true in the elders' counsel, reserve the rest.
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samānāyya
—
having had him brought back
Gerund of sam-ā-√nī (to bring together / fetch). The act of summoning. The verse uses a single gerund to compress the entire administrative work of recalling an exile — Bhāgavata's economy.
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janārdanaḥ
—
Lord Kṛṣṇa, agitator of the impious
From jana (people) + ardana (agitator / one who afflicts). Specifically the name used when Bhagavān addresses pāpa. Gauḍīyas note its appearance here: as Kṛṣṇa is about to confront Akrūra over the jewel, Śuka selects the name that fits the moment.
Since Lord Kṛṣṇa is the supreme controller, it was obviously by His will that certain troubles appeared in the city of Dvārakā. Superficially these evils may have been caused by Akrūra’s absence, and also by the absence of the auspicious Syamantaka jewel. But we should recall that Dvārakā is the eternal abode of Lord Kṛṣṇa; it is a city of divine bliss because the Lord resides there. Still, to execute His pastimes as a prince of this world, Lord Kṛṣṇa did the needful and summoned Akrūra.
Hearing the words of the elders to bring back Akrura, though not believing that his absence was the cause of calamity, and by his own desire, he brought Akrura to Dvaraka.
Kṛṣṇa heard the words of the elders and then along with them concluded (iti matvā) that this was not the only cause of the calamities. Or, since he had caused the calamities as a pretext for bringing back Akrūra, he accepted their words and nothing else. The above verses describe what they said. But he thought to himself “Akrūrā’s absence is not the cause of the disasters. The cause is my will to provide a pretext for bringing him.” He then called him back with great respect (sam-ānāya). Kṛṣṇa called all the Yādavas and brought him by cart. Samānāyya has a causative meaning (had him brought).
He then called him back with great respect (sam-ānāya) to the assembly. Another version has samāhūya. The Lord who is always requested by the devotees so they can see him or who appears because of their prayers (janārdanaḥ) called him. This means that Akrūra also was eager to see the Lord. The Lord spoke to him with joy (prāha) because Akrūra did not have inner duplicity. That is revealed later.
Kṛṣṇa hears the elders' theory, smiles inwardly at its half-truth, and yet uses it — calling Akrūra back because the deeper plan (recovering the jewel) needs him present. Gauḍīyas read this as the Bhagavān's gentle pedagogy: He acts on partial human wisdom as if it were the whole reason, while reserving the full reason to Himself.
My note
Source: vedabase.io