tapasvibhyaḥ adhikaḥ yogī

yogī tapasvibhyaḥ adhikaḥ

Advaita Vedānta (Ādi Śaṅkarācārya): The yogi, as mentioned in this verse, tapasvibhyo ’dhiko yogī, is considered superior to the ascetics. Ādi Śaṅkarācārya would interpret this as the yogi having achieved a higher level of self-realization and union with the ultimate reality, Brahman. According to Advaita Vedānta, the ascetics, or tapasvins, are still bound by their ascetic practices and have not yet transcended the limitations of the material world. The yogi, on the other hand, has achieved a state of inner purity, detachment, and liberation, making them superior. This interpretation is in line with the Advaita Vedānta philosophy, which emphasizes the attainment of liberation through the realization of the non-dual nature of reality.

Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, this verse is seen as emphasizing the importance of devotion and self-surrender in achieving spiritual superiority. Rāmānujācārya and Madhvācārya would interpret the yogi as a devotee of the Supreme Lord, who has achieved a higher level of spiritual realization through their devotion and surrender. The ascetics, on the other hand, are seen as being limited by their focus on individual effort and austerities, rather than relying on the grace of the Lord. The yogi, as a devotee, has transcended the limitations of the material world and achieved a state of loving communion with the Divine, making them superior. This interpretation is in line with the Vaiṣṇava emphasis on devotion and self-surrender as the means to achieving spiritual liberation.

Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): From a Neo-Vedānta perspective, this verse can be seen as emphasizing the importance of integrating spiritual practices with social responsibility and service to humanity. Swami Vivekānanda and S. Rādhākrishnan would interpret the yogi as an individual who has achieved a high level of spiritual realization, but also recognizes the importance of applying this realization in the service of others. The ascetics, on the other hand, are seen as being focused solely on their own individual liberation, without considering the well-being of others. The yogi, as a socially responsible spiritual practitioner, has achieved a state of inner fulfillment and is able to contribute positively to the world, making them superior. This interpretation is in line with the Neo-Vedānta emphasis on the practical application of spiritual principles in everyday life and the importance of social service.