It appears, as is evident in the next significant commentary of Bhaskara, that this formulation of the philosophy of the Sutras was found to be unacceptable to a considerable section of Vedantic philosophers.They seem to have felt that the Brahma-Sutra, while affirming Brahman, does not negate the reality of the world, nor identify the individual spirit with the absolute so wholly, and the way to blessedness is knowledge that springs from Karma-yoga and matures into upasana or devotional meditation.
That there were commentaries on it even before Sri Sankara we learn explicitly from Sri Sankara himself, whose commentary is the earliest available now.Hence authoritative commentaries utilizing such tradition or traditions were supplied from time to time. Sri Sankara’s commentary is the earliest and a very substantial work of elucidation.He propounds a specific school of philosophy as sponsored by the Sutras.Providence destined Sri Ramanuja to accomplish the great task of elucidating the Sutras in a theistic style, asserting the metaphysical eminence of Brahman without the supplementary thesis of world-denial and the denial of the individuality of the finite selves, and promulgating knowledge of Brahman as arising from Karma-yoga and maturing in bhakti.Sri Ramanuja has bequeathed three works on the Brahma-Sutra: the Vedanta-Sara, Vedanta-Dipa, and the Sri-Bhashya.The third is the fullest and all-sufficient commentary.
Pious tradition records that the Goddess Sarasvati was so charmed by it that she blessed it with the prefix ‘Sri’. He seems to have spent nearly half of it in equipping himself for the creation of this masterpiece.
The first work merely enunciates the meaning of the Sutras.
The second goes beyond this summary of conclusions and indicates cates the dialectical framework.
Its central status in Vedanta is thus very well established.
This is understandable as it explicitly endeavours to formulate, elaborate, and defend the philosophy of the Upanisads in the full-fledged darsana style.
Its distinctive features are that it asserts the sole reality of the Absolute Spirit, named Brahman in the Upanisads, regards the external world as only phenomenally real, and identifies the essential Self in man with Brahman.