Formerly the kings were all sādhus, rājarṣi. Just like in the Bhagavad-gītā you have heard, imaṁ rājarṣayo viduḥ (BG 4.2). Formerly the kings were so exalted and they were so nice that they were, although they were sitting on the throne, they were dealing in politics, still, they were sādhu, just like ṛṣi. There are many instances.
So if there is one sādhu, he can make many other sādhus. Sādhu. Sādhu does not mean that he is alone enjoying the fruits of his spiritual life. Sādhu means who is trying to make others sādhu. He is sādhu. Kṛṣṇa likes such sādhu, as He has described in the last portion of Bhagavad-gītā: na ca tasmān manuṣyeṣu kaścin me priya-kṛttamaḥ (BG 18.69).
The sādhu . . . and sādhu means he should preach according to the scriptures, not outside the scriptures. Sādhu does not mean he malinterprets the śāstra. He should present the śāstra as it is. He should understand the śāstra as it is. And guru means who is following sādhu and śāstra. He is guru.
Therefore Narottama dāsa Ṭhākura says that sādhu, śāstra, these things should be confirmed by the spiritual master, and if we follow these principles, sādhu-śāstra-guru-vākya, cittete kariyā aikya . . . we should confirm one thing by the other, the other by another. In this way we have to make our conclusion.
So, yad asau bhagavan-nāma mriyamāṇaḥ samagrahīt. Because the Yamadūta here, yes, Viṣṇudūta says that, "We know that this person was addicted to sinful activities throughout his whole life, but at the time of his death he has remembered. He has uttered offenselessly once the name of Nārāyaṇa." But one should not think that, "All right. Let us go on committing all sinful activities, and at the time of my death I shall think of Nārāyaṇa or Kṛṣṇa." That is not possible.