One of Śiva’s (Shiva’s) one thousand names in the Aṣtottara Sahasranāma (Ashtottara Sahasranama) incantation. Nīlkaṇtha, an annotator, in this one-thousand name incantation of Śiva, has connected the component lubdha to both nīla (nil) and aṅga (anga) derived from the composite nominal compound (dvandva samāsa; dwanda samas)—nīlastathāṅgalubdhaśca; and this is how he has explained the two aforementioned words, nīla, meaning blue, and aṅga meaning a part of the body. That is, Śiva prided himself on his throat which had turned blue from the burning poison within it (nīlakaṇtha).Gods, mortals, demons, no other entity except Mahādeva (Mahadeva) bore a blue throat. Hence, when we refer to nīla, the only one who comes to mind is Nīlakaṇtha Mahādeva, and thus his existence is omnipresent in the connotation of blue. On the other hand, the word aṅgalubdha (angalubdha) also connotes his all-pervasive presence in the phallus, a part of Śiva’s own body or aṅga—

aṅgalubdhaḥ aṅgaṃ svīyo’vyavaḥ liṅgamiti yāvat/ tatra lubdhaḥ nīle vā liṅge nityaṃ sannihita ityarthaḥ.

• In fact, in this complex compounding of the word, the significance of Śiva’s appellation as Aṅgalubdha can be comprehended even better. Devī Bhavāni (Devi Bhavani) perceived her own reflection on her husband’s heart and sought her place on Śiva’s body. To this Śiva replied, ” If I could take away your body and establish it upon mine, it would bring me immense pleasure, and if I could hand over my body to you then also I would be happy”— mamāpi prītiratulā aṅgāharaṇa dānayoḥ.

This desire of his beloved wife’s body is the reason behind Śiva’s nomenclature of Aṅgalubdha.

[Quoted text from Prāṇatoṣiṇī Tantra (Vasumati), p. 374]