Some previous articles which may be helpful to study prior to Brahm-Sutras:

1. Philosophies of India
2. Is Vedas mutually contradictory?
3. Advait, Dvait and Vishishtadvait
4. तत्त्व त्रय (सारांश)
5. अर्थ-पंचक , श्री वैष्णव संप्रदाय का आधार

Sri Ramanuja has bequeathed three works on the Brahma-Sutra: the Vedanta-Sara, Vedanta-Dipa, and the Sri-Bhashya. The first work merely enunciates the meaning of the Sutras. The second goes beyond this summary of conclusions and indicates the dialectical framework. 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 did advance his special philosophical point of view in his early work, the Vedarthasangraha in a brilliant and spirited manner.

In his Mangala sloka in Sri Bhashya, the great Vaishnava acharya Sri Ramanuja declares in no uncertain terms the resplendent glory of Lord Sriman Narayana.

In the introduction to Sri Bhashya, Sri Ramanuja says:  

Bhagavad Bhodayana kritam vistirnam Brahma-sutra – vrttim purvacharyah samskipuhI tan-mata-anusarena sutraksarani vyakhyasyante

‘The previous Masters have abridged (purvacharyah samskipuh) the detailed commentary on Brahma sutra which had been composed by Bhagavad Bodhayana (Bhagavad Bhodayana kritam vistirnam Brahma-sutra – vrttim). The words of the Sutra will be explained (sutraksarani vyakhyasyante) in accordance with their views and traditions (tan-mata-anusarena).

 

भगवद-बोधायन-टङ्क-द्रमिड-गुहदेव-कपर्दि-भारुचि-प्रभृत्यविगीत- शिष्टपरिगृहीत-पुरातनवेदवेदान्त-व्याख्यान- सुव्यक्तार्थ-श्रुतिनिकरनिदर्शितो ‘यं पन्थाः । — Vedarthasangraha, par. 130.

Bhagavad Bodhayana- Tanaka- Dramida- Guhadeva- Kapardi – Baruchi – prabhrty- avigita-sista- parigrahita-puratana – Veda-Vedanta- vyakhyana-suvyaktar-thasrutinikaranidarshito-yam- panthah I

This path is declared in many Srutis, whose meaning has been made very clear by the ancient commentators on Veda and Vedanta, accepted by Masters such as Bhagavad Bodhayana- Tanaka- Dramida- Guhadeva- Kapardi – Baruchi.

Comparing with the introduction by Aadi-Shankar

“यथा च अयमअर्थो वेदान्तानां तथा वयंस्यां शारीरकमीमांसायां प्रदशानयष्यामैः”

Mangal Shloka of Vedarth-Sangrah:

अशेष चिदचिद् वस्तु शेषिणे शेषशायिने ।

निर्मलानन्त कल्याण निधये विष्णवे नमः ।।

I offer adoration to Vishnu, the all-pervading Supreme Being, who is the overlord of all
sentient and non-sentient entities, who reposes on the primordial Shesa, who is pure
and infinite and in whom abound blissful perfections.

Lord Viṣṇu is the Brahman and he is characterized in three ways:

[i] aśeṣa-ciḍ-acid-vastu-śeṣin

He is the Master of all entities, without exception. all sentient and non-sentient entities are subordinate to a Higher Principle. Hence, they are called śeṣabhūtas or mastered-beings. The Independent One who masters them to suit His purpose is called śeṣī.

[ii] śeṣaśāyin

He reclines on Ādiśeṣa, the divine serpent. Ādiśeṣa

iii] nirmalānanta-kalyāṇa-nidhiḥ

Lord Viṣṇu is the possessor of pure and endless auspiciousness. He is not devoid of qualities but home of infinite divine qualities. He is blemishless i.e. devoid of any bad qualities.

Mangal Shloka of Vedant-Saaram

Brahman has for his body all the sentient and insentient beings. The jeevatma and prakriti is inseparable from Brahman and associated in Sharir-aatma bhaav. Brahman being the universal aatman and Chit-Achit being his body.

शरीर-आत्मा भाव, घटक श्रुति

bhed Abhed and Ghatak shruti

Brahman is

1. Ananat Kalyaan Gunaakar: Ocean of infinite divine qualities/attributes
2. Akhil hey Pratyanik: Devoid of any bad/material attributes.

1st Sutra

Then, Therefore, inquire into Brahman.

Brahman is derived from the root word- “Brih” which means “great or massive”

Bruhyati Brahmyati iti brahma: One who is giant/ great and makes everyone approaching him equally massive/ great is Brahman.

ब्रह्मशब्देन च स्वभावतः निरस्तनिखिलदोषः अनधिकाशय असंख्येयकल्याणगुणगणः पुरुषोत्तमो अभिधीयते

Thus Brahman primordially denotes that supreme person who is abode of all auspicious qualities to an infinite degree and is free from all the worldly taints.

Akaar-artho vishnuh: Akaar represents Vishnu. (aksharanaam akaaro asmi (BG 10th chap)). Ramanuj starting his commentry with A-kaar has great significance.

 

Steps involved in a person starting to study Vedanta
(in an ideal situation or as it existed in those days)
(According to Bhagavan Ramanuja)

Step 1:
A person should engage in the study of Vedas as per the Vedic Injunction 
Step 2:
As soon as he memorizes the text of the Vedas, he will, automatically / by instinct try to understand the Meaning of the Vedic texts
Step 3:
As ordained in the Vedic texts, he engages in Vedic rituals that give him worldly fruits like progeny, prosperity etc.
Step 4:
In due course, he realizes that these worldly fruits give momentary happiness; such happiness is also relatively of an ordinary nature
Step 5:
He then begins to enquire into the Upanishadic texts that speak about a state where there is unalloyed happiness / bliss that is also permanent, which is attained by the knowledge of the Supreme Brahman. Having belief in the same, he starts to study Vedanta.