With respect to the specific characteristics of the three (i.e. of the Buddhi, Ahaṃkāra and senses) each functions differently; the five vital breaths (or winds) (make up) their common function.
svālakṣanyam- That is their nature or characteristic. One’s own characteristic. The Citta can be in any of the Vṛtti.
vṛttiḥ- The active states.State of existence.
trayasya- Of the Three (Antaḥ-Karaṇa).
saiṣā- These are
bhavati- Exists
asāmānya- Particularised and not common. These are the uncommon (each having its own Vṛtti) characteristics of Citta.
Buddhi, Ahaṃkhāra and Manas all have moments of dominance. Thus, the combination of these three is known as Citta.

The three (Buddhi, Ahaṃkhāra and Manas) together are Citta or Antaḥ-Karaṇa (internal organs).
The distinctive functions are:
1. Determination (for the intellect)
2. Self-Consciousness (For individuation)
3. Explication (for the mind)

Thus, their nature or characteristic is particularised, and not common to all. However, the next part of the Śloka deals with that function which is common to all.
Citta Bhāva-That which appears to be consciousness (Cit) although it is not Cit.
Cit= Pure Consciouness
The distinctive function of each of these three has already been mentioned.

The next Śloka proceeds to state what function is common to all.

However, Citta has to maintain the body and what is common to all in the functions of the body, is Prana.
sāmānya- General. To all.
karaṇa- Active
vṛttiḥ- States
prāṇādyā- Starting from Prana and the rest.
vāyavaḥ- Forces or vital airs.
pañca- Are five.
The (circulation of the) five vital airs. i.e Prana and the rest, is the common function of the (internal) organs. The common functions are the circulation of the five forms of vital air:
1. Prāṇa- This gives motion or impetus to the function of the whole body.
2. Apāna- This is a downward movement. Relates to functions like excretion.
3. Udāna-This is an upward movement. Relates to chest, organs and movement of blood.
4. Samāna- This relates to assimilation, mostly food, digestion, etc…
5. Vyāna- This relates to circulation. Distribution to each of the organs and parts of the body.
They exist when the internal organs exit and then they cease to be, they also cease to be.

Gauḍapāda assigns the function of the vital airs to all the thirteen elements i.e. Antaḥ-Karaṇa and the ten Indriya.
Vācaspati assigns the circulation of the vital airs as the function only of the internal organs.
The latter view appears to be the best in that Antaḥ-Karaṇa is the controlling force for Prāṇa.
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Bāhya-Karana- Outer instruments, Indriya
Antaḥ-Karaṇa- Inner instruments, Organs.
Vṛtti- Means to exist, to be active. Through the activity we know it (Vṛtti).
Prāṇa is that name for that Vṛtti-of Citta.
The Prāṇa or energy is given by the food (air, food) we take.
Prāṇa is responsible for maintaining life by taking into the body the Pañca Bhuta.

Thus Citta has specific Vṛtti-in the level of Buddhi, Ahaṃkāra, Manas. I.e. Right knowledge, Wrong knowledge, Illusion, memory, sleep.
Also Citta has Sāmānya Vṛtti which is Prana and its lesser forms.
Citta- Its function is to maintain life.
It does it through the Prāṇa. This relates to the bodily functions as well.
Prāṇa – Is part of Prakṛti. It is also the energy for Antaḥ-Karaṇa. Without Prāṇa, Citta ceases. Without Citta, Prāṇa has no vehicle. Prāṇa is that which animates. Prāṇa is the leading force.
Citta is the controlling factor as to the quality and intensity of the Prāṇa.
Prāṇa is referred to as a Vṛtti or active state. Thus the bodily functions are active because of the Prāṇa (i.e. while in Nidra Vṛtti).
Thus Prāṇa is a particular state of Citta Vṛtti. It is considered as a Vṛtti of the Citta.
When Prāṇa is not there, death occurs. Prāṇa is the life force. There is only one Prāṇa but it is divided in five Vāyu or vital airs each less subtle than the former.
Thus Prāṇa is the most subtle energy of all.