“I am fixed in the ancient dharma” means “I am exclusively engaged in the eternal duty (sanātana-dharma) of functioning as a servant [of the Supreme Lord].”

Satya-saṁśrayaḥ indicates that Jaṭāyu depended on the Absolute Truth, the Supreme Soul who is described as satyaṁ jñānam anantaṁ brahma, “The Supreme Brahman is true, conscious and endless.” (Taittirīya Upaniṣad 2.1.1) In other words, he had accepted the Supreme Personality of Godhead as the only means [to attain the highest perfection of life].

Jaṭāyu implies, “When I, Rāma’s servant, am here, it is not appropriate for you to abduct Sītā-devī.”

NOTE. Prabhupāda has brilliantly explained the meaning of sanātana-dharma in his Introduction to Gītopaniṣad thus:

The English word religion is a little different from sanātana-dharma. Religion conveys the idea of faith, and faith may change. One may have faith in a particular process, and he may change this faith and adopt another, but sanātana-dharma refers to that activity which cannot be changed. For instance, liquidity cannot be taken from water, nor can heat be taken from fire. Similarly, the eternal function of the eternal living entity cannot be taken from the living entity. Sanātana-dharma is eternally integral with the living entity. When we speak of sanātana-dharma, therefore, we must take it for granted on the authority of Śrīpāda Rāmānujācārya that it has neither beginning nor end. That which has neither end nor beginning must not be sectarian, for it cannot be limited by any boundaries. Those belonging to some sectarian faith will wrongly consider that sanātana-dharma is also sectarian, but if we go deeply into the matter and consider it in the light of modern science, it is possible for us to see that sanātana-dharma is the business of all the people of the world – nay, of all the living entities of the universe.

Non-sanātana religious faith may have some beginning in the annals of human history, but there is no beginning to the history of sanātana-dharma, because it remains eternally with the living entities. Insofar as the living entities are concerned, the authoritative śāstras state that the living entity has neither birth nor death. In the Gītā it is stated that the living entity is never born and he never dies. He is eternal and indestructible, and he continues to live after the destruction of his temporary material body. In reference to the concept of sanātana-dharma, we must try to understand the concept of religion from the Sanskrit root meaning of the word. Dharma refers to that which is constantly existing with a particular object. We conclude that there is heat and light along with the fire; without heat and light, there is no meaning to the word fire. Similarly, we must discover the essential part of the living being, that part which is his constant companion. That constant companion is his eternal quality, and that eternal quality is his eternal religion.

When Sanātana Gosvāmī asked Śrī Caitanya Mahāprabhu about the svarūpa of every living being, the Lord replied that the svarūpa, or constitutional position, of the living being is the rendering of service to the Supreme Personality of Godhead. If we analyze this statement of Lord Caitanya’s, we can easily see that every living being is constantly engaged in rendering service to another living being. A living being serves other living beings in various capacities. By doing so, the living entity enjoys life. The lower animals serve human beings as servants serve their master. A serves B master, B serves C master, and C serves D master and so on. Under these circumstances, we can see that one friend serves another friend, the mother serves the son, the wife serves the husband, the husband serves the wife and so on. If we go on searching in this spirit, it will be seen that there is no exception in the society of living beings to the activity of service. The politician presents his manifesto for the public to convince them of his capacity for service. The voters therefore give the politician their valuable votes, thinking that he will render valuable service to society. The shopkeeper serves the customer, and the artisan serves the capitalist. The capitalist serves the family, and the family serves the state in the terms of the eternal capacity of the eternal living being. In this way we can see that no living being is exempt from rendering service to other living beings, and therefore we can safely conclude that service is the constant companion of the living being and that the rendering of service is the eternal religion of the living being.

Yet man professes to belong to a particular type of faith with reference to particular time and circumstance and thus claims to be a Hindu, Muslim, Christian, Buddhist or an adherent of any other sect. Such designations are non–sanātana-dharma. A Hindu may change his faith to become a Muslim, or a Muslim may change his faith to become a Hindu, or a Christian may change his faith and so on. But in all circumstances the change of religious faith does not affect the eternal occupation of rendering service to others. The Hindu, Muslim or Christian in all circumstances is a servant of someone. Thus, to profess a particular type of faith is not to profess one’s sanātana-dharma. The rendering of service is sanātana-dharma.

Factually we are related to the Supreme Lord in service. The Supreme Lord is the supreme enjoyer, and we living entities are His servitors. We are created for His enjoyment, and if we participate in that eternal enjoyment with the Supreme Personality of Godhead, we become happy. We cannot become happy otherwise. It is not possible to be happy independently, just as no one part of the body can be happy without cooperating with the stomach. It is not possible for the living entity to be happy without rendering transcendental loving service unto the Supreme Lord.

Since Jaṭāyu exhibits the features of a Vaiṣṇava of the highest order, his ultimate goal in life was to attain unmotivated and uninterrupted devotional service to the Supreme Lord in the spiritual world. This goal is indicated in Śrīmad-Bhāgavatam 1.2.6 and it is also referred to in a prayer named Śrīraṅga-gadya by Śrī Rāmānujācārya in the following words:

tavānubhūti-sambhūta-prīti-kārita-dāsatām
dehi me kṛpayā nātha na jāne gatim anyathā

sarvāvasthocitāśeṣa-śeṣataika-ratis tava
bhaveyaṁ puṇḍarīkākṣa tvam evaivaṁ kuruṣva mām

“O Lord, please mercifully give me service to You impelled by love for You that arises out of direct experience of You. I don’t have any other shelter. O lotus-eyed Lord, I wish to become filled with exclusive attraction to unlimited services to You as appropriate for all circumstances. Please make this happen to me.”