The preceding considerations suffice, I am inclined to think, to show that it will by no means be wasted labour to enquire how Ramanuja interprets the Sutras, and wherein he differs from /S/a@nkara. This in fact seems clearly to be the first step we have to take, if we wish to make an attempt at least of advancing beyond the interpretations of scholiasts to the meaning of the Sutras themselves. A full and exhaustive comparison of the views of the two commentators would indeed far exceed the limits of the space which can here he devoted to that task, and will, moreover, be made with greater ease and advantage when the complete Sanskrit text of the /S/ri-bhashya has been printed, and thus made available for general reference. But meanwhile it is possible, and--as said before--even urged upon a translator of the Sutras to compare the interpretations, given by the two bhashyakaras, of those Sutras, which, more than others, touch on the essential points of the Vedanta system. This will best be done in connexion with a succinct but full review of the topics discussed in the adhikara/n/as of the Vedanta-sutras, according to /S/a@nkara; a review which--apart from the side-glances at Ramanuja's comments--will be useful as a guide through the Sutras and the /S/a@nkara-bhashya. Before, however, entering on that task, I think it advisable to insert short sketches of the philosophical systems of /S/a@nkara as well as of Ramanuja, which may be referred to when, later on discrepancies between the two commentators will be noted. In these sketches I shall confine myself to the leading features, and not enter into any details. Of /S/a@nkara's system we possess as it is more than one trustworthy exposition; it may suffice to refer to Deussen's System of the Vedanta, in which the details of the entire system, as far as they can be learned from the Sutra-bhashya, are represented fully and faithfully, and to Gough's Philosophy of the Upanishads which, principally in its second chapter, gives a lucid sketch of the /S/a@nkara Vedanta, founded on the Sutra-bhashya, the Upanishad bhashyas, and some later writers belonging to /S/a@nkara's school. With regard to Ramanuja's philosophy our chief source was, hitherto, the Ramanuja chapter in the Sarvadar/s/a/n/asa/m/graha; the short sketch about to be given is founded altogether on the /S/ri-bhashya itself.