Just as S[=u]rya is the older [Greek: helios] and sol (acknowledged as a god, yet palpably the physical red body in the sky) contrasted with the interpretation which, by a newer name (Savitar), seeks to differentiate the (sentient) physical from the spiritual, so is V[=a]ta, Woden, replaced and lowered by the loftier conception of V[=a]yu.

But, again, just as, when the conception of Savitar is formed, the spiritualizing tendency reverts to S[=u]rya, and makes of him, too, a figure reclothed in the more modern garb of speech, which is invented for Savitar alone; so the retroactive theosophic fancy, after creating V[=a]yu as a divine power underlying phenomenal V[=a]ta, reinvests V[=a]ta also with the garments of V[=a]yu.

Thus, finally, the two, who are the result of intellectual differentiation, are again united from a new point of view, and S[=u]rya or Savitar, V[=a]yu or V[=a]ta, are indifferently used to express respectively the whole completed interpretation of the divinity, which is now visible and invisible, sun and sun-god, wind and wind-god.

In these pairs there is, as it were, a perspective of Hindu theosophy, and one can trace the god, as a spiritual entity including the physical, back to the physical prototype that once was worshipped as such alone.
In the Rig Veda there are three complete hymns to Wind, none of these being in the family books.

In x.