इति विष्णुधर्मे ।पर्जन्यवदाध्यात्मिकादितापत्रयं शमयति, सर्वान्कामानभिवर्षतीति वा पर्जन्यः स्मृतिमात्रेण पुनातीति पावनः ।इलति प्रेरणं करोतीति इल:, तद्रहितत्वात् अनिलः; इलति स्वपिति इत्यज्ञ इल:, तद्विपरीत: नित्यप्रबुद्धस्वरूपत्वादिति वा; अथवा निलतेर्गहनार्थात्कप्रत्ययान्ताद्रूपम; अगहनः अनिलः, भक्तेभ्य: सुलभ: इति ।स्वात्मामृतमश्नातीति अमृताशः ।मथितममृतं सुरान् पाययित्वा स्वयं चाश्नातीति वा अमृताशः ; अमृता अनश्वरफलत्वा-
In plain words
As stated in the Vishnudharma: He is Parjanya because, much like a rain cloud, he quenches the threefold fires of mortal suffering and showers down all aspirations; or he is Pavana because his mere remembrance purifies. The root 'ila' denotes motion; being free from it, he is Anila. Or 'ila' signifies sleep; being the very opposite—eternally awake in his own nature—he is Anila. Alternatively, derived from the root 'nil' denoting depth with the suffix 'ka', Anila means 'not unfathomable', showing he is readily accessible to his devotees. He is Amritasha because he partakes of the nectar of his own inner Self. Or, having given the churned nectar to the gods to drink, he himself consumes it.
Close to the Sanskrit
Thus in the Vishnudharma: Parjanya, because he extinguishes the threefold miseries starting with the spiritual like a rain cloud and showers all desires, or Pavana because he purifies by mere remembrance.ila means motion, and because of being free from that, Anila; or ila means sleeps, and the opposite of that, because of having the nature of eternal wakefulness, Anila. Alternatively, the form is derived from the root 'nil' having the sense of depth with the affix 'ka'; Anila is not unfathomable, meaning easily accessible to devotees. Amritasha is one who enjoys the nectar of his own Self. Or, having made the gods drink the churned nectar, he himself partakes of it; Amritasha is one for whom...