In sampradAya-pariShuddhi, which is a wonderful work by Shri Vedanta Desikan, there is a clear demarcation of two guru-paramparAs for Sri vaiShnavAs - one for bhakti yoga and one for prapatti+

The reason is, one guru-parampara existed only in the previous yugAs. That parampara is extinct today. As bhakti yoga was the dominant upAya in those yugAs, that parampara is for Sri vaishnavas inclined to follow that path+

Thus, AchArya rAmAnuja too elaborates on this guru-parampara:

Bhagavad Bodhyana- Tanka- Dramida- Guhadeva- Kapardi – Bharuci – prabhrty- avigita-sista- parigrahita-puratana – Veda-Vedanta- vyakhyana-suvyaktar-thasrutinikaranidarshito-yam- panthah I+

Which is basically as follows-

nArAyANa-vyAsa (bAdarAyaNa)-bodhAyana-tanka-dramiDa-guhadeva-kapardi-bharuci

Bhagavad bodhAyana is revered as equivalent to "AchArya rAmAnuja" for SVs following bhakti yoga, as he is the author of the celebrated commentary on brahma sUtrAs+

Next, would the guru-parampara for SVs who follow prapatti mArga. That is the current day guru-parampara starting with nArAyaNa-shrI-viShvaksena-nammazhwar+

Though both paramparAs are separate and do not mix, there is mutual respect when taking up granthAs of the other parampara.

In harivamSha and bhAgavataM, vyAsa and suka praise nammazhwar. In his works, acharya rAmAnuja praises bhagavad bodhAyana. Hence, "mutual respect"+

This should also explain why vyAsa does not appear in the prapanna guru-parampara. He is part of the upAsaka parampara.

It is vedAnta desikan who highlights that the upAsaka parampara was extant in previous yugAs//