विश्वं मूर्तिरस्य सर्वात्मकत्वात् इति विश्वमूर्तिः ।शेषपर्यङ्कशायिनोऽस्य महती मूर्तिरिति महामूर्तिः ।दीप्ता ज्ञानमयी मूर्ति यस्येति, स्वेच्छया गृहीता तैजसी मूर्ति: दीप्ता अस्येति वा दीप्तमूर्तिः ।कर्मनिबन्धना मूर्तिरस्य न विद्यत इति अमृर्तिमान् ।अवतारेषु स्वेच्छया लोकानामुपकारिणी: बढी मूर्तीर्भजत इति अनेकमूर्तिः ।यद्यप्य नेकमूर्तित्वमस्य, तथाप्ययमीदृश एवेति न व्यज्यत इति अव्यक्तः ।नानाविकल्पजा मूर्तयः संविदाकृतेः सन्तीति शतमूर्तिः ।विश्वादिमूर्तित्वं यतः अत एव शताननः ॥
In plain words
Because He is the inner self of all, the entire universe is His form—hence He is Viśvamūrti. Because He reposes on the cosmic serpent, He possesses a vast form—hence Mahāmūrti. Because His embodiment is pure luminous awareness, assumed purely at His own will, He is Dīptamūrti. Because He has no form forged by past karma, He is Amūrtimān. Because He assumes countless beneficent forms during His descents out of sheer freedom, He is Anekamūrti. Yet because His infinite nature cannot be exhausted by any single manifestation, He remains Avyakta, the unmanifest. Because all forms born of mental projections rest upon the ground of pure consciousness, He is Śatamūrti, and because all universal manifestations originate from Him, He is Śatānana.
Close to the Sanskrit
The universe is His form because of being the all-self, thus Viśvamūrti. Great form of Him reclining on the serpent couch, thus Mahāmūrti. Radiant form made of knowledge of Him, or voluntarily assumed luminous form, thus Dīptamūrti. Form bound by karma is not found of Him, thus Amūrtimān. In descents by will assuming many helpful forms, thus Anekamūrti. Although having multiple forms, yet this one is not manifested thus, thus Avyakta. Forms born of various mental constructs belong to the nature of consciousness, thus Śatamūrti. Because universal and other formhood belongs to Him, hence Śatānana.