Agama-mImAMsA

Some traditions developed their own unified theory similar to mImAMsA: e.g. parshurAma-kalpasUtra-s for the shrIkula tradition. abhinavagupta’s tantrAloka can be seen as another such synthesis.

However, the main issue is the basic focal &/ sectarian nature of most tAntrika traditions. Hence, 1 could complain that these works are narrow & not overarching like mImAMsA addresses the vaidika ritual. In that sense we align with the the message of thread.

However, as a smArta, while I’m a (low level) practitioner of the tAntrika religion, like many of my ilk over the centuries we have an inclination for an overarching structure with mImAMsA akin to that done in the older vaidika religion.

Thus, such a “mImAMsA” was offered by the smArta savant-s like the great lakShmaNa-deshikendra, who was likely from Kashmir along with a “theory” not just an aggregation of praxis. This can also be said of the prapa~nchasAra, though, in that case there might be an alignment with pUrvamImAMsA followers. To degree the famous shukla, mahidhara, might also be seen as presenting a comparable synthesis, though it is quite likely he was inspired by lakShmaNa deshikendra.

Customization

Thus, a smArta teacher would teach all or subset of diverse collection of ritual practices like in their texts with an overarching teaching. However, … the teacher might customize many things. However, that is also true of basic gR^ihya & ekAgni rituals on the vaidika side. As for shrauta rituals while the adherence to the sUtra is strong there is still some idiosyncrasy in praxis.