The OP claims - "Vidvat Sannyasa is considered superior to Vivdhisha Sannyasa".
However, to my knowledge, it seems no Swami or acharya or Saint makes such a distinction, at least in terms of the "superiority/inferiority" of one type of Sannyasa over another.
But, it might be helpful to get an idea about the definition of these two types of Sannyasas, if we are to reach an answer.
1. Swami Vivekananda
X (Translated from Bengali) From the Diary of a Disciple
The Shâstras are found to speak of four kinds of Sannyasa: (1) Vidvat,
(2) Vividishâ, (3) Markata, (4) Âtura.
- The awakening of real renunciation all at once and the consequent giving up of the world through Sannyasa is something that never
happens unless there are strong Samskâras or tendencies, developed
from previous birth. And this is called the Vidvat Sannyasa.
- Vividisha Sannyasa is the case of one who, out of a strong yearning for the knowledge of the Self through the pursuit of
scriptural study and practice, goes to the man of realization and from
him embraces Sannyasa to give himself up to those pursuits.
Conversations and Dialogues, Volume 6, Complete Works of Swami
However, nowhere does Swami Vivekananda explicitly say that the Vidvat Sannyasa is superior to the Vivdhisha Sannyasa.
2. Swami Sivananda
In his commentary on Srimad Bhagavad Geeta 18.2, Swami Sivananda (of the Divine Life Society) talks about these two types of Sannyasas.
Sannyasins alone who have renounced the desire for the fruits of
actions will not get the fruits? but other persons will have to reap
the fruits of the ordinary and occasional actions.
If one renounces all actions after the attainment of Self-realisation and enters into the fourth order of life (Sannyasa)
it is called Vidvat Sannyasa.
If one renounces all actions and enters into the order of Sannyasa for the sake of doing Vedanta Vichara (or reflection on the truths of the Vedanta philosophy and on the true significance of
the great sentences of the Upanishads which reveal the identity of
the individual soul with the Supreme Being) and for thus attaining
Self-realisation, is called Vividisha Sannyasa.
3. Swami Vidyaranya
In his work Jivanmuktiviveka, Swami Vidyaranya talks about this in quite a detail. I'm giving some relevant portions from the summary of the chapter.
A summary of Chapter 1, Scriptural authority on Jivanmukti
Sannyasa is of two kinds, known as Vividisha Sannyasa and Vidvat Sannyasa, or, renunciation of the seeker and renunciation of the
knower. (These terms will become clear as we proceed further). The
first is the cause of liberation after death (Videhamukti) and the
second of liberation while still living in the body (Jivanmukti).
The desire for Self-realization arises to a person as a result of the study of the Vedas and the performance of the rites enjoined by
the Vedas in this life or in previous lives. The renunciation
consequent on such desire is known as Vividisha Sannyasa or 'the
renunciation of the seeker'. (Vividisha means 'the desire to know').
This Sannyasa is the means to the knowledge of Brahman.
The entry into the Sannyasa order by those who have already attained Self-realization through hearing, reflection and meditation is known
as Vidvat Sannyasa. Sage Yajnavalkya is an example of this. Having
already realized the highest truth he declared his intention to
renounce the world to his wife Maitreyi. He then became a Sannyasin.
(See Br.Up. 4.5.2 and 4.5.15). This kind of Sannyasa is also mentioned
in the Kahola Brahmana in Br.Up. 3.5.1.
While the Vividisha Sannyasin should devote himself to the study of the scriptures, reflection thereon and meditation for the realization
of the Self, the Vidvat Sannyasin should strive for the destruction of
the mind and the elimination of Vasanas in order to attain Jivanmukti.
This matter will be dealt with in detail later on.
The Paramahamsa who is a Vidvat Sannyasin is described as one who is like a new-born baby, whose mind is free from the effects of the pairs
of opposites, devoid of all possessions, who is firmly established in
the path to Brahman, whose mind is free from desires, who, just to
maintain life without being under obligation to any one, goes about
begging at the prescribed time, using his belly as the begging bowl,
and is unperturbed whether he gets it or not, without a fixed
dwelling, lives in places such as a derelict house, a temple, a
hay-stack, under a tree, in a pottery, in a house where sacrificial
fire is kept, on the riverside, in a mountain cave, in the hollow of a
tree, or a place for the performance of sacrifices built near a
spring. He is free from all striving, devoid of the feeling of "I and
mine", ever meditates on the pure Self, is established in the supreme
Self, gives up all actions and ultimately gives up his body with total
A Vidvat Sannyasin is free from all rules regarding external symbols, social norms, and conventions. He ever remains established in
the realization that he is Brahman.
A doubt now arises. Since Vividisha Sannyasa itself leads to the attainment of knowledge of the Self, which itself prevents future
birth and the remaining portion of this life has to be lived because
of Prarabdha karma, what is the need for Vidvat Sannyasa? The answer
is-- Vidvat Sannyasa is necessary for the attainment of Jivanmukti or
liberation in life. Vividisha Sannyasa leads only to the attainment of
So, as I made it clear earlier, no qualified receptor, in my knowledge, makes a "superiority distinction" between the two types of Sannyasas.
However, from the above three excerpts from three qualified Saints, we may, for the sake of OP's argument conclude that since the Vidvat Sannyasa
leads to Jivanmukti, unlike the Vivdhisha Sannyasa which is said to lead to Videhamukti thus, the former maybe called superior to the latter, since 'liberated while being alive' is believed to be a rarest of the rare accomplishments, in the Advaita, compared to the liberation after death.
As regards examples of people who too who took Vidvat Sannyasa, that would be seeking opinions mostly because not all sects might believe in the concept of Jivanmukti. Swami Vidyaranya only gives the example of Sage Yajnavalkya.