The pAshupata-tantra is notable in providing a full uddhAra of the famed vyomavyApin mantra. It is mostly thought to be a unique mantra of the saiddhāntika-s. One could argue that the pAshupata-tantra being a late expression of the pAshupata-s borrowed this mantra from the 
saiddhAntika-s. However, we believe it emerged among the later pAshupata-s (i.e., subsequent to their Vedic representatives) but prior to the branching off of the streams of the mantra-mArga like the saiddhAntika-s. Our main reasons for holding this view are: 1. Within the
saiddhāntika tradition it is remarkable in showing some diversity suggesting that emerged from the pre-saiddhāntika ``atimArga'' matrix. This means it had already diversified within the prayoga traditions from which the siddhAntAgama-s inherited it. 2. In terms of its structure
it is more removed from the later bIja-rich mantra and closer to the mantra-s of the transitional mantrashAstra, viz., at the junction between the vaidika- and the full-blown tAntrika mantramArga. 3. Its dhyAna-s describe a 14- and 10- handed rudra distinct from sadAshiva
the devatA of the saiddhAntika version. The core without the kavacha & aghorAstra- sampuTikaraNa-s is said to follow the 14 handed dhyAna:
With the kavacha & astra the dhyAna is the fierce 5-headed 10 handed rudra:
The core mantra (i.e., without kavacha &astra) is exactly 365 syllables. The versions from saiddhAntika texts from South India have more than 365 -- 368-374 typically. We believe the pAshupata versions is close to the original as the old saiddhAntika text described rudra embodied
by this mantra as "saMvatsara-sharIriNaH". This would also be consistent with 9-fold maNDala taught by the Kashmirian mantravAdin bhaTTa rAmakaNTha-II & followed by his southern successors: this would imply 40 syllables along each spoke & the pa~ncha-praNava at the nave.
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