[Advaita-l] Mimamsa Question: karmabheda in SAkAs (Jaimini Sutra 2.4.8 )

[Vidyasankar Sundaresan]

> I do not see any reason why an individual variation of any sort in the vidhis by time, place, causation> or guru/rishi ceases to be apaurusheya as long as the individual variation of the yajna mirrors the yajna > that is going on within the individual. 
What exactly do you mean by apaurusheya here? And what is the yajna that
goes on within the individual?
> It is always a good idea to find common approaches to the vidhis by consensus. But if some of them are > conditionally wrong so be it. It all depends on the knowledgeable persons being present at that time.
So, everything is left to chance or to some mysterious providence? The authority
of the veda does not work that way.
 
 
> The process by which one person learns is similar to how another person learns, but there are also > differences, so there would always be different archetypes. > > When there is a disconnect between the vidhis and the real yajna within, the vidhis cease to be> apaurusheya... unless expiation is done which puts yajna back on track. The vidhis demand that 
This makes absolutely no sense. A fault in the performance of a yajna calls
for expiation. It has no bearing whatsoever on the apaurusheyatva of the
vedic injunction that underpins that yajna.
 
> the performers' minds be also synchronized, don't they? The catch is only people with brahmajnanam> can recognize this. If at least the person doing expiation doesn't have brahmajnanam that may trigger> another expiation and so on going into a loop and we are thrown out of the yajna. A person with the> brahmajnanam will anyway occupy the right place before the yajna starts. So we may be fine. 
A person with brahmajnAna does not initiate or participate ritually in any yajna.
The only right place for a brahmajnAnI in a yajna is to be a witness to it. In fact,
only one who is not a brahmajnAnI is a performer of any act, including yajna-s.
 
Vidyasankar
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