In the sacred tradition, there is a revered monthly vow dedicated to Lord Śiva, laid out in meticulous detail for the devoted. The observance begins with the devotee offering red rice cooked with honey, purified by water and ghee, while seated in a heroic posture for half the night, wholly devoted to the service of cows. On the full moon, after worshipping the god of gods—Śiva, the consort of Umā—and bathing him with appropriate ritual power, the devotee presents a cooked oblation to the wielder of the trident. Afterwards, Brahmins are fed according to the devotee’s means, and a tawny pair of cows is given in charity; thus, the devotee is honored in the world of Vāyu. In the month of Āṣāḍha, the ritual continues with night-fasting and an offering of cow’s milk mixed with plentiful rice-cake and ghee. On the full moon, after bathing and worshipping as prescribed, and feeding Brahmins and learned Vedic scholars, a fair-colored pair of cows is offered, leading to attainment of the world of Varuṇa. When Śrāvaṇa arrives, the devotee again observes night-fasting, worships the bull-bannered Śiva with food of milk and rice, and, on the full moon, performs ritual bathing and worship with ghee and other prescribed items. After feeding Brahmins and Vedic scholars, a pair of white-footed Pauṇḍra cows is given, and the devotee attains union with Vāyu, becoming all-pervading like him. In the month of Bhādrapada, the devotee observes night-fasting, offering the remnants of the sacrifice to eminent Brahmins who dwell at the foot of trees by day. On the full moon, Śaṅkara, lord of gods, is bathed and worshipped. A blue-necked bull and a cow are given with devotion, and after feeding Brahmins learned in the Vedas and Vedāṅgas, the devotee attains the world of the Yakṣas, becoming king among them. Next, in Āśvayuja, night-fasting is observed as before, and on the full moon Śaṅkara is worshipped with ghee. Brahmins who are pure and devoted to Śiva are fed, and a bull of blue hue with an elevated chest, along with a cow, is given, granting the devotee the world of Īśāna. During Kārtika, food is taken only at night. The Lord is worshipped with rice cooked in milk and clarified butter, and on the full moon, the deity is bathed and another cooked oblation is offered. Brahmins are fed as generously as possible, and a pair of Kapila cows is given, ensuring union with the Sun. In Mārgaśīrṣa, the devotee continues the practice, eating only at night, using barley with clarified butter, milk, and similar offerings. On the full moon, the rites for Śarva and Śambhu are performed, Brahmins and poor Veda-knowers are fed, and a pair of white cows is given, leading to attainment of the world of Soma and joyful union with Soma. Throughout these months, the vow includes nonviolence, truthfulness, non-stealing, celibacy, forbearance, compassion, thrice-daily bathing, fire offerings, sleeping on the ground, and eating only at night. Fasting is observed on the two lunar fortnights, as well as the fourteenth and eighth days. This entire practice is declared as the monthly vow of Śiva. A Brahmin who performs this for a year, in sequence or alternately, attains union with Śiva, gaining knowledge and yoga. Beyond this, the vow of Umā and Maheśvara is described, as spoken by the Lord for the welfare of men, women, and all beings. On the full moon, new moon, and the fourteenth and eighth days, nightly fasting is observed for a year, and Bhava is worshipped with consecrated food. A beautiful image of Umā and Maheśa is fashioned from gold or silver, and at the year’s end, installed according to prescribed rites. After feeding Brahmins and giving gifts as able, the Lord is brought to the temple of Rudra, perhaps with a chariot and honors. With splendid umbrellas, fans, and ornaments, the vow is presented to Śiva, the Supreme Lord. Such a devotee attains union with Śiva; a woman attains union with Devī. On the eighth and fourteenth days, discipline and celibacy are observed. For a year, a maiden or widow does not eat; at the year’s end, she makes an image as described, installs it in Rudra’s temple, feeds Brahmins, and rejoices with Bhavānī. Any woman who observes this for a year, keeping only the fourteenth day of the dark fortnight, and makes an image by whatever means at the year’s end, rejoices with Bhavānī after performing all the prescribed rites. On the new moon, she remains fasting for a year, disciplined, makes a trident according to the prescribed method, and offers it at the year’s end. After bathing the Lord, she worships him with a thousand white lotuses, gives a silver lotus and a golden earring to Bhavā and to the Brahmins, and offers a proper donation. Whatever sin has been committed, even intentionally—including the grave sin of killing a fetus—all is destroyed by the gift of the trident; there is no doubt for a woman. In this way, she attains union with Bhavānī; if a man performs it, he attains union with Rudra. On the full moon and new moon, for one year, without negligence, a woman devoted to fasting, or a man, should undertake this vow, but only with the instruction of husbands, for women are not independent in acts of recitation, giving, and austerity. Thus, the sacred monthly vow of Śiva, and the vow of Umā and Maheśvara, are described for the welfare and spiritual upliftment of all.