soul as such cannot claim any reality, but is real only in so far as it
is identical with Brahman, adds the following words, 'apare tu vâdina/h/
pâramârthikam eva jaiva/m/ rûpam iti manyante asmadîyâ/s/ /k/a ke/k/it,'
i.e. other theorisers again, and among them some of ours, are of opinion
that the individual soul as such is real.' The term 'ours,' here made
use of, can denote only the Aupanishadas or Vedântins, and it thus
appears that /S/a@nkara himself was willing to class under the same
category himself and philosophers who--as in later times the Râmânujas
and others--looked upon the individual soul as not due to the fictitious
limitations of Mâyâ, but as real in itself; whatever may be the relation
in which they considered it to stand to the highest Self.

From what precedes it follows that the Vedântins of the school to which
/S/a@nkara himself belonged acknowledged the existence of Vedântic
teaching of a type essentially different from their own. We must now
proceed to enquire whether the Râmânuja system, which likewise claims to
be Vedânta, and to be founded on the Vedânta-sûtras, has any title to be
considered an ancient system and the heir of a respectable tradition.

It appears that Râmânuja claims--and by Hindu writers is generally
admitted--to follow in his bhâshya the authority of Bodhâyana, who had
composed a v/ri/tti on the Sûtras. Thus we read in the beginning of the
/S/rî-bhâshya (Pandit, New Series, VII, p. 163),
'Bhagavad-bodhâyanak/ri/tâ/m/ vistîrnâ/m/ brahmasûtra-v/ri/tti/m/
pûrvâ/k/âryâ/h/ sa/m/kikshipus tanmatânusâre/n/a sûtrâksharâ/n/i
vyâkhyâsyante.' Whether the Bodhâyana to whom that v/ri/tti is ascribed
is to be identified with the author of the Kalpa-sûtra, and other works,
cannot at present be decided. But that an ancient v/ri/tti on the Sûtras
connected with Bodhâyana's name actually existed, there is not any
reason to doubt. Short quotations from it are met with in a few places