If I may, I have another question about Daf 5a, where Raish Lakish asked "ain martzin lama heim bayin"; The gemara does not answer this questions, but rather brings a proof that ritzui does not occur, from a chatat brought after death.
The question seems to recur again on Daf 6a, see tosafot DH ellah, but is again unanswered.
So far as I can tell, there does not seem to be a nafka mina as to whether a korban is martzei or not. Rather, the fact that the animal needs to be sacrified relates to the status of the animal, not to let it be redeemed or die etc., but nothing to do with the purpose of korbanot to be martzei. (I saw later the concept that certain korbanot being brought, although otherwise not exempting the person, could bring him a nachat ruach of not worrying in the interim about his aveirah, but that does not seem relevant here.)
Any thoughts?
The Gemara answers Reish Lakish's question by bringing a precedent case -- a Korban whose owner has died. Just as a Korban is offered after its owner has died, so, too, a Korban that was she'Lo Lishmah may be offered. It is probably, as you say, that the Korban itself requires a Hakravah even though there the owner is not Yotzei.
D. Zupnik