Shloka 5:

sharIrapatanAvadhi prabhuniShevaNApAdanAt
abindhanadhana~njayaprashamadam dhanam dandhanam |
dhana~njayavivardhanam dhanamudUDha govardhanam
susAdhanamabAdhanam sumanasAm samArAdhanam ||

Meaning:
Wealth (of this world) (dhanam), which reduces (prashamadam) the Jataragni (dhana~njaya) that has water as food (ab indhana), will make us praise Kings (prabhu niShevaNa ApAdanAt) till this body drops (sharIra patana avadhi). Therefore it is useless (dandhanam). That eternal wealth (abAdhanam) which built up Arjuna (dhana~njaya vivardhanam), which lifted the Govardhana mountain (udUDha govardhanam), which gives happiness to those of good heart (sumanasAm samArAdhanam), which is the means to acheieve anything (susAdhanam), is the true wealth (dhanam).

Vedantha Asiriyar is showing both his poetic skill as well as His virakthi to the worldly things in this final shloka of Vairagya Panchakam.

He is playing on the word Dhananjaya. In one part 'ab indhana dhana~njaya' refers to the Jataragni - the fire that burns in our stomach and asks us to feed it all the time - thereby making us run after the lowly Kings, bowing to them, praising them and seeking the ephemeral wealth of this world. In another part, it refers to Arjuna - who was propped up by Sri Krishna and who was used as the reason for Him to give us the grand Charama Shloka which is one of the Rahasya Traya.

In beautiful poetric fashion, the word dhanam itself repeats eleven times in the shloka. Of these, it repeats seven times in the second part of the shloka - showing us that He is our true wealth in all our seven births ("eRRaikkum Ezh Ezh piRavikkum undhannOdu uRROm"). This is the wealth that always stays with us. It is a wealth that will not leave us even if we do not wish to have it; nor even if He wishes it - "undhannOdu uRavu ... ozhikka ozhiyAdhu".

In other sampradhayams, they wish to renounce everything in their path to salvation. However, in the Srivaishnava Sampradhayam, we don't renounce everything - we actually hold on to one wealth - that wealth stood on the chariot of Arjuna and which stands on Hastigiri. Ramanuja Nutrandhadhi says "kaNNanukkE Amadhu kAmam". Ramanuja actually has kAmam (desire) - not for material things, but for the dark hued Lord, Sri Parthasarathy. After all, did not the sanyasi Ramanuja have a sister, a brother, a daughter, and so on. Srivaishnavas consider all other Srivaisnhavas as Atma bandhus.

Nammazhvar too said "nalla padhaththAl manai vAzhvar koNda peNdir makkaLE". The next pasuram of Azhvar talks about the troubles caused by the near and dear. Idu vyakhyanam here clearly shows the distinction between the two - driving home the point that relationship between Vaishnavas is not to be given up. Everything else is 'tyAjyam'.

Thus, the vairAgyam that Swami Desikan showed and spoke of is the great quality of our pUrvAvharyas - under all circumstances to hold on to Him and to hold on only to Him (and His devotees) - "unakku At seyvOm, unakkE At seyvOm, maRRai nam kAmangaL mARRu".