The concept of work is analyzed in these verses. When it was told that action can be done without egocentric desires and attachments to fruits the consequential question is what constitutes action or work. Sri Krishna says that there are five aspects of action or five- fold division of work which are already laid down in the Sankhyan philosophy.

The five components of action are
The body -Adhishthaanam -the gateway for the entrance and existence of stimuli
The ego -Karta- which seeks fulfillment of the action through the body

the organs of perception – Karanam – through which the inner personality comes into contact with the field of enjoyment and satisfaction
The organs of action and
the presiding deities of the organs of perception which make them work properly.
The deities represent an unseen power other than the human factors. Each of the sense organs is controlled by a reflection of Consciousness called Presiding deity.
It is this non-human factor that interferes and disposes of human effort. It is the wise, all- seeing will that is at work in the world. In all human actions, there is an unaccountable element which is commonly called luck, destiny, fate or the force accumulated by the acts of one’s past lives. It is called here daiva.
The task of man is to drop a pebble in the ocean of time and he may not see the ripple reach the other distant shore; he may plant the seed but he may not see the harvest which lies in the hands higher than his own.

As all the items listed above will have to function in a coordinated manner for the accomplishment of any task undertaken, be it by the body, speech or mind or whether they are right or wrong, they are called the causes of all actions.

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O mighty-armed one, nibodha, learn; me, from Me; imani, these; panca, five; karanani, factors, accessories, which are going to be stated- for drawing the attention of his (Arjuna’s) mind and for showing the difference among these categories [Categories: locus (body) etc], the Lord praises those accessories in the succeeding verses as fit for being known-; siddhaye, for the accomplishment; sarva-karmanam, of all actions; proktani, which have been spoken of; sankhye, in Vedanta-sankhya is that scripture where the subject-matters [In the sentence, ‘Thou art That’, the word Thou means the individual Self, and That means Brahman. The comprehension of their unity, and also ‘hearing, reflection and meditation’ are referred to as the subject-matters.] to be known are fully (samyak) stated (khyayante)-; krtante, in which actions terminate. Krtante qualifies that very word (Vedanta). Krtam mean action. That in which occurs the culmination (anta) of that krtam is krtantam, i. e. the termination of actions. In the texts, ‘… as much utility as a man has in a well’ (2.46), and ‘O son of Prtha, all actions in their totality culminate in Knowledge’ (4.33), the Lord shows the cessation of all actions when the knowledge of the Self dawns. Hence (it is said): ‘… which have been spoken of in that Vedanta where actions culminate and which is meant for the knowledge of the Self.’ Which are they? This is being answered: