The four attitudes in namabhasa chanting are sanketa
(unintentionally or coincidentally), parihasa (in jest or
ridicule), stobha (derisively) and hela (with disregard and
neglect).
Sanketa is of two kinds: 1) when one, though intending to
chant Lord Visnu's name, has a material conception of it, and 2)
when one has something entirely different than the Lord or His
name on his mind, but chants the holy name being somehow or other
reminded of that transcendental sound. The yavanas eat cows, yet
in spite of this they can attain liberation by uttering 'haram',
an ordinary word of their language (Urdu). Because sanketa is
the least offensive attitude of namabhasa, the power of the holy
name is largely undiminished when chanted in that way.
Chanting in jest - parihasa, like Jarasandha results in
liberation, as does chanting derisively (stobha, like Sisupal).
Even chanting inattentively and with disregard (hela) results in
deliverance from the pangs of material existence. Namabhasa
chanting can purify anyone. People of low upbringing like
mlecchas, gross materialists, and lazy persons can all avail of
this opportunity to obtain liberation.
The difference between sraddhanamabhasa and namabhasa
Faithful chanting that is yet afflicted by anarthas is known
as sraddhanamabhasa. The element of sraddha (faith) is absent
in the four attitudes of namabhasa chanting; even sanketa
chanting is tinged with neglect. Nontheless, the lowest attitude
of namabhasa (hela) gives one liberation, what to speak of
faithful chanting. Chanting with faith establishes one on the
platform of sambandha-jnana, which results in rati or attraction
for the holy name. Sraddhanama actually clears away anarthas
very easily and quickly.