śabdadiṣu- Sound etc. Awareness of Sound, Touch, Sight, Taste and Smell is the function.
pañcānām- The five (Organs of Cognition or Jnana Indriya)
ālocanamātram- To see or perceive. Bare Awareness
iṣyate- Permeates or Spreads through
vṛttiḥ- Activity
vacana- Speech
ādāṇa- Grasping
viharaṇa- Motion
utsarga- Excretion
ānandāḥ- Sexual Enjoyment
ca-
pañcānām-
According to:-
1. Gaudapādācarya- Manas decides what it will seed to, through the Indriya. Thus it intends the functioning of both sets of organs, this intention is Saṃkalpa and that the mind has a coming function to both sets of organs.
2. Vācaspati Miśra- Manas decided what it will register. Thus the senses of cognition themselves apprehend objects vaguely and indefinitely. This apprehension is called Ālocana or Nirvikalpa Pratyakṣa. The mind supervenes on this, analyses it, explicates what is implied, distinguishes between substance and attribute, the ‘that’ and the ‘what’ and makes clear what was before vague. This is also perception.

Pancañam- These are the five (function of karma Indriya) (organs of action).
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Thus are explained the functions or purpose of design for the five organs of cognition and the five organs of action. The mind (Manas) has been said is the last Śloka to have the characteristic of determinate perception, which is the eleventh Indriya. The other organs of cognition have only the function of indeterminate awareness. This lack of indeterminateness is indicated in the second quarter of the Śloka. (Bare awareness of that activity which is spread through). Thus, they are functional only in their own case. Merely to observe, hear, etc…Similarly the organs of action are only able to act in their own capacity.
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Intellect, individuation and the mind contribute to the internal organs (Antaḥ-Karaṇa) as compared with the ten Indriya (other than the mind) which are external organs.