Guru Teghbahadar Sahib states that only Nam (Identification with IkOankar) can remove the vices and sufferings. Ajamal and Ganika, regardless of their conditions and backgrounds, connected with IkOankar (the Divine) by engaging with Nam. This Sabad encourages seekers to overcome darkness and separation through praise and reflection on Nam of IkOankar.
rāgu  bilāvalu   mahalā  9   dupade  
ikoaṅkār  satigur  prasādi.  
dukh  hartā  hari  nāmu  pachāno.  
ajāmalu   ganikā  jih  simrat     mukat  bhae  jīa  jāno.1.  rahāu.  
gaj    trās  miṭī  chinhū  mahi     jab    rāmu  bakhāno.  
nārad  kahat    sunat  dhrūa  bārik     bhajan  māhi  lapṭāno.1.  
acal   amar   nirbhai  padu  pāio     jagat  jāhi  hairāno.  
nānak  kahat    bhagat  rachak  hari     nikaṭi  tāhi  tum  māno.2.1.  
-Guru  Granth  Sahib  830
Literal Translation
Interpretive Transcreation
Poetical Dimension
In this composition, Guru Teghbahadar says, recognize the Nam (Identification) of the 1-Light; this Nam is the remover of suffering. It is through remembering this Nam that Ajamal and Ganika became free, know this, O being! Identification with the One is what eliminates pain. The Guru mentions two figures in this statement: Ajamal and Ganika, commonly known as those who had the biggest pains and who nonetheless became free. The stories of Ajamal and Ganika are separate. However, both serve as archetypes of those who have “sinned” the most and thus experienced the most pain. In the story of Ajamal, he was a Brahmin, a member of the priestly class, who had a relationship with a prostitute. He was in a privileged position and was aware of what was right and wrong. He knew better, but he fell. Even those spiritual or educated people can fall. Even they need reminders. In the story of Ganika, she was a prostitute, considered in that time and in that culture to have one of the worst possible occupations, and thus was demeaned and considered dirty. Even those considered to be the lowest have access to grace. The remedy to their pain is the Identification with the 1-Light. Ajamal, the fallen, and Ganika, the fallen, became free when Identification with the 1-Light carried them across this world. This is what the Guru is asking us to understand and recognize and bring deep within ourselves as an internal knowing. 
Recognize the Nam (Identification) of the 1-Light, the remover of suffering. Guru Teghbahadar continues with more examples: a Ghandarva (singer in the court of the deities) who became an elephant and was attacked by a crocodile. He went through his animalistic tendencies, and it was in desperation that he Remembered the Beautiful One. Even the saintly ones need reminders. The Guru then mentions the young orphan, Dhruv. Upon hearing the utterances of Narad (the revered originator of the major mantras of the Rig Ved, who had the acknowledgment but not the realization), Dhruv clung to the praises of the 1-Light. It is through praise that we are able to move into Remembrance. There is nothing as powerful as Identification for us in this world. This is why we need to make that a part of us! If a child, a saint, a Brahmin, or a prostitute can become free with this, then it can free us too! If it worked for them, surely it will work for us. 
Recognize the Nam (Identification) of the 1-Light, the remover of suffering. Through praise, Dhruv was able to practice Remembrance, and through Remembrance, he was able to attain a steady, immortal, and fearless state, the highest state of existence. It was this that astonished the world, this defeat against all odds. We think there is a point where it becomes too late to Identify with the 1-Light, where it is not worth trying anymore or a point where even if we begin to Identify with the 1-Light, it is far too late to see the effects of that Identification. We think that circumstances change the odds and that some are simply doomed to their conditions. But when we are in praise, we can reach this state, no matter what our condition happens to be. Guru Teghbahadar says that the 1-Light is the protector of the devotees, that to be in devotion is to be protected, that we can feel that the 1-Light is near to us when we are in devotion. 

Guru Teghbahadar is asking us to learn from the examples of those who came before us, who are so known to us in popular culture, and understand that all of these figures, regardless of their conditions and backgrounds (gender, age, status, power), were able to connect with the 1-Light. They were all able to overcome their conditions, and through praise and Remembrance, experience the closeness of the One, the protection of the One. So what is it that are we clinging to? Is it our self-pity at our conditions? Is it the belief that we are past the point of no return? What if, instead, we cling to the praises of the 1-Light? Can we bring Identification within?