IFA IROSUN MEJI COMMENTARIES BY BABALAWO OBANIFA – Obanifa Extreme Documentaries-Reformed Africa Ifa Spirituality -Odu Ifa Series

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IFA IROSUN MEJI COMMENTARIES BY BABALAWO OBANIFA – Obanifa  Extreme Documentaries-Reformed Africa Ifa Spirituality(RAIS) -Odu Ifa Series
                               

In this work Babalawo Obanifa  will extensively expatiate on Odu Ifa Irosun Meji. The work will be useful for practicing Babalawo and Ifa and Orisa devotee around the world .It will also be useful for those who imprint Odu Ifa Irosun meji during their Itelodu (Ifa initiations)  or during Ikosedaye, as well as academic researchers in field of Ifa and orisa spirituality. In this work Babalawo Obanifa shall   make extensive commentaries on Odu Ifa Irosun meji in verses . We will explore : What is Irosun meji? What are the compatible or associate Orisa and Irumonle with  Odu Ifa Irosun Meji? What are the Eewo(taboo)  of Odu Ifa Irosun Meji ? What are likely names that can be given to Irosun meji children ?What are the compatible line of business or Occupation or profession congenial for Irosun meji children? The general nature of Irosun meji children,the different messages and lessons, includes Babalawo Obanifa commentaries on Odu Ifa Irosun meji. All these and more will be major focus of discussion in this work .

WHAT IS ODU IFA IROSUN MEJI ?

Odu Ifa Irosun meji is one of the Oju Odu merindinliogun (16 principal Odu) .Irosun meji is in number seven position in Ife and Ekiti tradition arrangement of sixteen principal Odu (Oju odu merindinliogun)it goes thus :Ejiogbe, Oyeku meji, iwori meji, Edi meji, Obara meji, Okanran meji, Irosun meji.Irosun meji fall in number five position in Oyo tradition arrangement of sixteen principal Odu Ifa (Oju Odu Merindinliogun). It goes thus :Ejiogbe, Oyeku meji, Iwori meji, Odi meji ,Irosun Meji.

WHAT ARE THE ASSOCIATE OR COMPATIBLE WORKING ORISA AND IRUMOLE WITH ODU IFA IROSUN MEJI ?

The associate or affiliated Orisa and Irumonle with odu Irosun meji are :Ifa, Ori, Esu Odara, Osun, Obatala, Egbe, Egungun, Sango and Orisa Oko. Each individual Orisa have purpose and function for Irosun meji Children. Some of the function are highlighted below;

Ifa -Proper and frequent veneration of Ifa will always bring  progress, satisfaction, protection and success for Irosun meji children.

Ori- Feeding Ori will give right direction, protection against all Ajogun, and will enhance realization of destiny.

Esu Odara - Having and feeding Esu  Odara  will Enhance achievements in general and protection against evil.

Osun-  The orisa Osun will prevent fertility problems, that is she will enhance  having children

Obatala- Obatala will improve fertility and prevent Barreness ,protection from enemies.

Egbe -Having and feeding egbe will bring g progress,success and achievement, to enhance relationship bliss and marital stability.

Egungun - It can be use seek the blessing and support of the ancestors

Sango- Sango enhance overcoming enemies and achievements

Orisa Oko- To bring  financial success and progress ,especially for farmer or those in agricultural sector.

WHAT ARE THE EEWOO(TABOO) OF IROSUN MEJI OR IROSUN MEJI CHILDREN

By taboo of Irosun meji, we mean item such things as plants,food,animal,behaviour etc. that people who imprint Odu Ifa Irosun meji must avoid ,and must not use, so they can have progress and avoid problems in their life. Some of the this item are: Eran Aja (Dog Meat) ,Eran Aguntan (mutton) Alantankun (Spider) bull frog, excessive blood on Ifa.Characterwise behavior such as dishonesty, fighting over landed Property etc are part of this taboo. Let us examine these sub topic in detail.

Taboos of Irosun-Meji children

1. They must avoid  eating dog- to avoid being plagued by the Ajogun

2 .They must avoid   eating  mutton - to avoid being plagued by the Ajogun

3.  They must not live unappreciative and life of  ingratitude - to avoid the wrath of the Deities

4 .They must not live a dishonest life  - to avoid the wrath of the Deities

5 . They must not  always be in Haste - to avoid losing their  opportunities

6 . They must avoid eating monitor - to avoid losing the protection of their  child's Ori

7 .They  should never eat bullfrog - to avoid losing the protection of their child's Ori

8 .Never use a spider - to avoid losing the protection of your child's Ori

9 . They should avoid to always place  their  focus on  fashion- to avoid the problem of not having children

10. They should avoid eating Cock  - to avoid losing the protection of the Deities

11. They should not engage in  fight over land properties or other legacy - to avoid family problems and misunderstandings

12 . They  must not put blood in  their  Ifa - to avoid incessant problems in their life

WHAT ARE THE LIKELY NAME FOR IROSUN MEJI CHILDREN ?

By these  we mean the names that can be given to children who cast or  imprint Odu Ifa Irosun meji during their Itelodu (ifa initiations) or during the Ikosedaye/Esentaye  of a new born baby. These names have their source from an important character who have historical precedent of good deed as made known by different stanza of holy Odu Ifa Irosun meji. Example of such name are : Ifagbuyi, ifatusin, dopemu, Olanigba etc (male cartigories).we have; Ekundayo, Omonijigi, Oyeniran, Ayenigba etc. Now we will consider this likely names in full.

Likely Names of Irosun-Meji children During  Itefa or Ikosedaye

Male

Olanigba- The honor has its period of manifestation

Ifagbuyi- Ifa is prestige

Dopemu- I hold myself within the tree of the Holy Palm

Egbeope- Result of support from Ifa

Ifatusin- Ifa deserves to be worshipped

Females

Ayenigba- The events in the world have their period of occurrence

Oyeeniran- Titles have inheritances

Olabamide- Honor and wealth  came  with me

Ekundayo- Tears Becomes joy

Omonijigi- Child is one's mirror

WHAT ARE THE COMPATIBLE OCCUPATIONS OR AREA OF PROFESIONAL SUCCESS FOR IROSUN MEJI CHILDREN?

By this I  mean the area of work or occupations or professions where Irosun meji Children are always successful. Irosun meji Children usually become successful in field like Spirituality, Medicine, public service.so profession like  Babalawo, Iyanifa, doctor, nurse, psychotherapist, public relations officer, social psychologist, social welfare officer, caring for unborn babies, aged people , mentally retarded , Working to help people affected by disasters. running Ngo etc.

GENERAL MESSAGES FOR IROSUN MEJI CHILDREN DURING ITEFA OR IKOSEDAYE

The children of Irosun meji  have the ability to rise from the grass to grace and remain at the very top of their chosen careers for the rest of their lives. Ifa is always giving them  support because they are children of Orunmila from the heaven . When the sons of Irosun-Meji succeed, their successes are always beyond anyone's imagination. In fact the real children of Irosun-Meji are not known as a failure in life. They also live long and happy.

Irosun-Meji children are nevertheless known for their selfishness and egotism. But Ifa says that if they can discard this attitude and embrace taking care of others considering their affairs and well-being, Ifa himself would take care of their lives and reward them abundantly. The children of Irosun-Meji excel in the Heath and medicine  fields  such  as being a Babalawo, Iyanifa, doctor, nurse, psychotherapist, public relations officer, social psychologist, social welfare officer, caring for unborn babies, elderly or aged people , mentally retarded ,helping people that are affected by  disasters and others. By doing this, they will have riches, recognition, honor, prestige, stable homes, peace of mind, good physical and mental health and long life. They must also do good to others, since they will never go unhappily and without reward.

 They are very successful in business, but  no matter how successful the children of Irosun-Meji may be, or how much profit they can make, they are in the habit of complaining that the situation is not good for them. Even when people show them appreciation for whatever they do, they find it difficult to show appreciation for others who have done good deeds for them  or in  most cases be insincere in their appreciation. This attitude is born and is difficult to change. The sons of Irosun-Meji are however advised to show appreciation for the small favors made to them by Olodumare, the Deities and their humans alike. If they do this, their lives will continue to improve and their happiness, progress and success will know no limits.

It is very easy for people to confuse the frankness, boldness and sincerity of the sons of Irosun-Meji as weakness. People are therefore running away from them. This can affect their business and financial opportunities but over time things will surely change for the better and they will be able to realize their ambitions.

The children of Irosun-Meji are usually blessed with children. These children are usually successful and important in the societies. There is one of those children, however, who  will  be  so strong and dominant that the parents (that is, Irosun-Meji children) need to serve their Ori on his or  her behalf  to gain resounding victory over any form of adversity be it death, affliction, litigation, Lost, envious individuals, enemies, traitors or witches / wizards. These children, when identified, need to be treated specially and carefully. This  does not to suggest that they should be over spoiled at the expense of other children in the family. It is respectable to note that the fate of this child (Ori) however would protect each member of the Irosun-Meji family.

The children of Irosun-Meji have the ability to survive where others have died, to succeed where others have failed and to gain  where others have lost deplorably. They also have the ability to help other people overcome the miseries of life.

Those who are born by this Odu need not  to fight or argue about any,inheritance, legacy since this is not in line with their destiny. Instead they should always look for a friendly settlement to all their affairs pertaining to material inheritances, especially land properties. If the friendly arrangement fails, then the children of Irosun  of Irosun-Meji are then advised to get their hands off the matter.

SOME IMPORTANT SACRED MESSAGES AND LESSON IN HOLY ODU IROSUN MEJI

This aspect shall examine some important sacred messages in holy odu Irosun meji. So.some lesson and commentaries on each stanza of Irosun meji will be explain in detail.

I.

 Ifa warns a person or group to be wary and careful of any decisions or intentions  they may have to make unless they want to regret of their actions for the rest of their lives. Ifa says there is an action they are about to take that could lead to crying and gnashing of teeth. Ifa also warns the person for whom  this Odu is revealed to not do favors to those who may hurt them in the end. The person or persons for whom this Odu is revealed has been advised against this action but frankly refused to listen to the wise advice. Ifa says that only regret will be the result of this action.

Ifa advises that there exists the need to offer ebo with an adult goat and money where this Odu is revealed. There is also the need to serve Esu Odara with a rooster here. On  this message  Ifa has this to say:

A ba mo, ki a o mon o se e

A se’ku tan

Iku d’ariwo

Dia fun Ekute Ile

Ti nlo ree fi Ologbo j’oye

Ebo ni won ni ki won se

Translation:

If we had known, we would not have embarked on this

After exposing  death

Death became a commotion

Those were the declarations of Ifa for Ekute-Ile, the Rat

When he was going to honor Ologbo, the cat , with a title of chief

They were advised to offer ebo

Ekute-Ile, the Rat, was living in the house with humans. In fact, they outnumbered humans. But they had a problem, Ologbo, the Cat usually came from the forest and attacked and killed some of the mice in the house. Ologbo's incurring soon became a major headache for the entire community of mice. They therefore met to find a lasting solution to their common problem.

During their deliberations, they left with the ingenious plan to invite Ologbo into the house where they lived. They also planned to give him a leadership title as the leader and protector of all rats and other rodents. Their reasoning was that if they did this, the Cat could no longer morally be justified to kill them since they would be under his care and protection. They all complied with this decision and they were very proud to have come away with this plan.

After this, there was still another problem, such as convincing the human beings, the owners of the houses so that they accepted Ologbo inside their houses. They gathered courage and made their plan to invite the Cat . When they did the humans told them that their ancestors recognized the Cats as enemies and that they never flattered their friendship. They warned them that inviting the Cats to live among them amounted to nothing but an invitation of  calamity. All the rats refused to listen. In the end, they had it their way.

They went to invite the Cat to come and live with them at home with them. They would confer the title of promised leadership. It was with pompous pomp that the Cats went inside the house to live with the Mice.

The same day the Cat came into the house, he broke into a commotion. He was in a historic slaughter. He killed and killed and killed. It was as if the Cat could not stop killing rats when he saw them. Before the year came to an end, the cat had drastically reduced the population of the rats. The Cat went and brought his forest colleagues into the house. From that day forward, the rats have not known peace.

One day, the Rat,went to the house of the humans to beg them to fire the Cat. Humans told them that their petition could not be settled for two reasons; One, since they allowed the Cats to enter their houses, the free destruction of their clothes, food, furniture and others that had been perpetrated by the Mice had been drastically reduced and secondly, the Rat had been warned so far against Of the action they did but they refused. In the light of this knowledge, they were told that, that's how to live with their misfortune. And from that day until today, the Rat has never been able to learn how to live with the Cat without the Rat suffering for it.

A ba mo, a o se e

A se’ku tan

Iku d’ariwo

Dia fun Ekute Ile

Ti nlo ree fi Ologbo j’oye

Ebo ni won ni ki won se

Won ko’ti ogboyin s’ebo

Ekute-Ile o ba tete mo

I ba ti wa sarufin ebo

Ko ba tete mo

Translation:

If we had known, we would not have embarked on this

After exposing  death

Death became a commotion

Those were the declarations of Ifa for Ekute-Ile, the Raton

When he was going to honor Ologbo, The cat , with a title of chief

They were advised to offer ebo

They frankly refused to obey

If Ekute-Ile had known in time

They would have hastened to offer their prescribed ebo

If they had known in time

Ifa says that the person for whom this Odu is revealed should not be left to do something that he or she will regret for the rest of their lives.

Ifa advises that to listen to the advice is more rewarding than to believe that one is the wisest one on earth.

LESSONS FROM THE ODU  IROSUN MEJI ABOVE

*. It is good not to be to intimidated by the enemies to the extent that will give them space in our life that can cost everlasting grief and regret.

*.It is good to be hearken to the advised of the experience people who have past knowledge about what we want to do.

II.

Ifa says that for the person for whom this Odu is revealed will be very successful in life. Ifa says his career  profession to choose for this person is Ifa. If he or she can not study Ifa as a profession, however; There is a need to feed Ifa regularly over her chosen career. He or she is advised never to abandon Ifa since it is the Deity where his success lies. Ifa also says that for the person for whom this Odu is revealed needs to offer ebo with 3 white doves and money. He or she needs to feed Ifa with a big goat. On this, Ifa says:

Ahere o kun, Iwo nikan soso ninu oko

Eru o ba aba ni’ju

O di’jo ojo ba ro

Ki ahere o too di eleni o

Dia fun Egbe-Ope

Tii s’omo bibi inu Agboniregun

Ebo ni won ni ko se

Translation:

Kindly, Ahere, the house of the farm, you are the unique one in the farm

Aba, the Stable, does not exercise fear in the virgin land

It is on the day when torrential rain is experienced

That the house of the farm will have companions

These were the declarations of Ifa for Egbe-Ope

When he came from Orun (heaven) to Aye(world)

He was advised to offer ebo

Egbe-Ope, the backrest of the sacred palm tree, was coming to the world. He was about to become Orunmila's son. Before his departure in heaven, he went to the Awo mentioned above by consulting Ifa to determine what his chances of success would be as long as he was on earth: Would he live a long life? Would he be able to acquire all the good things in life? These questions and others were what worried the mind of Egbe-Ope.

The Awo assured him that he would live to his old age on earth. He was told that he was going to be very rich and influential. He was also assured that he would be able to acquire all the good things in life. He was informed however that his chosen career by Olodumare was for becoming a Babalawo. If he could do this, he was told that he would be extremely successful on earth. He was advised to offer ebo with three pigeons and money. He was also told that he should feed Ifa with an adult goat. He obeyed and prepared for his journey into the world.

Egbe-Ope began to learn Ifa when he was just a child. By the time he was 20 years old, he was well versed in the Art of Ifa. When he was asked by his father Orunmila, to avail himself, he was already an accomplished Babalawo. He was known and respected from far and near. He was very successful and was able to acquire the good things of life; All through his reputation as a good Babalawo.

Ahere o ku, iwo nikan soso ninu oko

Eru o ba aba  ni’ju

O di’jo ojo ba ro

Ki ahere o too di elini o

Dia fun Egbe-Opeo

Tii s’omo bibi inu Agbonniregun

Ebo ni won ni ko se

O gb’ebo, o ru’bo

Nje owo ti n o se la n’Ifa

B’Ifa ba hu meji, ma te okan

Owo ti n o se la n’Ifa

B’Ifa ba hu okan, ma te eji

Owo ti n o se la n’Ifa

Translation:

Kindly, Ahere, the house of the farm, you are the unique one in the farm

Aba, the Stable, does not exercise fear in the virgin land

It is on the day when torrential rain is experienced

That the house of the Farm will have companions

These were the declarations of Ifa for Egbe-Ope

When he came from Orun(heaven) to Aye(earth)

He was advised to offer ebo

He obeyed

The business I will do to succeed is Ifa

If Ifa stays in two, I will print one

The business that I will do to succeed is Ifa

If Ifa stays in one, I will print two

The business that I will do to succeed is Ifa

Ifa says that the person for whom this Odu is revealed will have success in life in his chosen career. He or she is advised to adhere to and embrace Ifa.

III

Ifa says that the person for whom this Odu is revealed will make a profit in his life. He or she will surely have success in his life. Ifa however warns that this person is in the habit of denying all the good things that Ifa has done for him or her. No matter how successful he or she has been, he or she will continue to claim that no improvement has occurred in their life. Ifa says this is not good enough. The person for whom this Odu has been revealed needs to assimilate the value of showing appreciation for those who have given them assistance in one way or another.

Ifa says this person needs to offer ebo with 3 white doves and money. He or she also needs to be more appreciative. On this, Ifa says:

Ada nko?

Ada r’oko?

Ada nko?

Ada r’odo

Ada wa mu forojangan

Dia fun Eleko Idere

Ti yo l’oro k’ale o too le

Ebo ni won ni kose

Translation:

How is Ada, the machete?

Ada has gone to the farm

And how is Ada?

Ada has gone to the stream

Ada is now a very sharp blade.

This was the ifa divined for the Eko seller of the town of Idere

Who would become rich before the night

She was advised to offer ebo.

Idere was a very popular city in the day of the old .This city was the center of many activities in  the Yoruba land. The population of this city was also of reasonable size, compared with other cities of the time in particular. There was however this woman in the city who was selling eko, maize flour. She was very popular in the city, but she was always complaining that her sales were not moving as they should be. Consequently, she went to the Awo group mentioned above for Ifa consultation. The Awo told her that her sales would improve. She was advised to offer ebo as was previously prescribed. She obeyed. After this, she was advised to cultivate the habit of exercising patience all the time. She was told not to wait for her eko to go immediately, she was prepared because she would still be very hot at the time, rather for her to have the patience to cool it  down so that it would get hard and nice for people to buy it And eat it. She was also told to be careful that when she began to make a profit, she should not deny or hide the blessings of Ifa. After this she went home.

A few days later she offered the ebo; Her sales rose, she usually prepared a basket full of eko and sold them for three days. After the ebo, she was selling five eko baskets daily. Then it increased to 12, and then to 16 full baskets. Before long, she began to put on new clothes. At that point she would wear a black sheath, a red blouse, she would wear white helmets and use a green back to tie the dress - all new. His shoes and purses were usually the latest fashion. However, when someone approached her, she was complaining that her sales had not improved.

One day, his complaints were so many that the Awo who assisted him in offering the ebo decided to pay her a visit. When they did, they discovered that she had really changed and that the manifestation of wealth was all around her, and yet she complained bitterly that what they did for her had not worked. The Awo left with the determination to teach her a little lesson.

The next day, the Awo accompanied his students to his sales position with agogo and drum and then began to sing:

El’eko Idere

Sebi o loo j’eere

El’eko Idere

Sebi o loo j’eere

O ro’so dudu

O ro’su pupa

A f’aliga we’ri

O le kenka

O le kenka

O f’erin p’eeke

El’eko Idere

Sebi o loo j’eere

Translation:

The eko seller of Idere

I thought you said you did not make a profit

The eko seller of Idere

You complain that you do not make a profit

You wear a black dress

And you tie a red wrap

You wear a green dress as a helmet.

You sit majestically

And you have a broad smile

The seller of Eko de Idere

You still complain about not making a profit

When she saw what the Awo had done, she simply stood up and joined them in singing and dancing forgetting about their initial complaints.

Ada nko?

Ada r’oko?

Ada nko?

Ada r’odo

Ada wa mu forojangan

Dia fun Eleko Idere

Ti yo l’oro k’ale o too le

Ebo ni won ni kose

O gb’ebo, o ru’bo

Nje, Eleko Idere

Sebi o loo j’eere

O ro’so dudu

O ro’su pupa

A f’aliga we’ri

O le kenka

O le kenka

O f’erin p’eeke

Eleko Idere

Sebi o loo j’eere

Translation:

How is Ada, the machete?

Ada has gone to the farm

And how is Ada?

Ada has gone to the stream

Ada is now a very sharp blade.

This was the ifa divined for the Eko seller of the town of Idere

Who would become rich before the night

She was advised to offer ebo

She obeyed

Now the eko seller of Idere

I thought you said you did not make a profit

The eko seller of Idere

You complain that you do not make a profit

You wear a black dress

And you tie a red wrap

You wear a green dress as a helmet.

You sit majestically

And you have a broad smile

The seller of Eko of  Idere

You still complain about not making a profit

Ifa says that the person for whom this Odu is revealed profit  make a profit and become very successful in their business. He is however warned against hiding or denying Ifa's blessings in his life.

LESSON FROM THIS STANZA OF IROSUN MEJII

*.The ifa stanzer above is teaching us about gratitude is the only means by which you can get more blessings from Olodumare and All the Irumonle. You should learn to appreciate your fellow humans being and God. Gratitude is the key to further blessings.

IV.

Ifa says that all good things in life will  be given to the person for whom this Odu is revealed. Ifa says he or she will not miss any  Ire(good things)  in life. Ifa advises him or her to offer ebo with 2 pigeons, 2 hens, 2 guineas, 2 roosters, 4 rats, 4 fish and money. About this Ifa says:

Akerese Owinni

Owinni naa Akerese

Dia fun Oniweere

Omo ojo owuro ti nb’olowo n’inu

Igbati o nsunkun oun o r’ire gbogbo

Ebo ni won ni ko se

Translation:

Akerese is Owinni

Owinni is Akerese

These were the Awos who divined Ifa for Oniweere

The rod of early torrential rain which infuriates the rich

When he was crying for his inability to secure all the ire in life

He was advised to offer ebo

Oniweere, the Oba of the town of Iwere was a very poor Oba. Apart from the fact that he was the Oba of his city, he had nothing to show in terms of achievement - no money, no wife, no children, no authority, and no good health. In fact, he was the clown of his subjects. He was never taken seriously in anything he said. His directives were simply ignored. Tired of this, he went to the two Babalawos mentioned above for consultation of Ifa: Would he be able to command the respect of his subjects? Will  he be prosperous in life? Would he have the wives of his? Were his wives capable of giving him children so that he could leave heirs behind when he died? Would he be in good health? would  he live long time?

The two Awos assured Oniweere that he would be blessed with all the good things in life. He was told that victory would be beyond his wildest dreams. He was advised to offer ebo as advised above. Oniweere fought to get all the materials of the ebo together and the Awo offered the ebo for him. He was advised to go home and see what   ifa had kept for him. He obeyed.

Shortly after this, he discovered that all his officers who had hitherto abandoned the palace were coming to pay their daily homage. Then all the villas attached to the city were coming to pay their tribute to him. He soon became rich. Some of his officers arranged wives for him. He got married to these women and then his wives gave birth to several children for him. His palace was renovated by his subjects.his health improved. He was given a horse for his personal use. He lived a long time on the throne of his ancestors. By the time he died, he was an Oba actually satisfied.

Akerese Owinni

Owinni naa Akerese

Dia fun Oniweere

Omo ojo owuro ti nb’olowo n’inu

Igbati o nsunkun oun o r’ire gbogbo

Ebo ni won ni ko se

Nje Aje wo’le mi wa o

Akerese Owinni

Owinni naa Akerese

Aya wo’le mi wa o

Akerese Owinni

Owinni naa Akerese

Omo wo’le mi wa o

Akerese Owinni

Owinni naa Akerese

Aiku wo’le mi wa o

Akerese Owinni

Owinni naa Akerese

Ire gbogbo wo’le mi wa o

Akerese Owinni

Owinni naa Akerese

Translation:

Akerese is Owinni

Owinni is Akerese

These were the Awos who divined  Ifa for Oniweere

The rod of early torrential rain which infuriates the rich

When he was crying for his inability to secure all the ire in life

He was advised to offer ebo

He obeyed

Now, wealth comes into my house

Akerese Owinni

And Owinni is Akerese

Wives come into my house

Akerese is Owinni

And Owinni is Akerese

Children come into my house

Akerese is Owinni

And Owinni is Akerese

Longevity enters my house

Akerese is Owinni

And Owinni is Akerese

Everything will come in my life in my house

Akerese is Owinni

And Owinni is akerese

Ifa says that all good things in life will be given to the person for whom this Odu is revealed. He or she was not destined to miss any Ire in life.

LESSON AND COMMENTARIES  FROM ODU IFA IROSUN MEJI ABOVE

*. No matter how worse is human life, he or she can redeem it and work on through spiritual guidance by proper ifa consultation as see in the case of Oba the poor Oba above who later become rich.

V.

 ifa says that for the person for whom this Odu is revealed he must be taking care of the affairs of other people more than his or hers. Ifa says that if he or she can do this, then Ifa himself will be caring for his or her own affairs. Ifa says that the person for whom this Odu is revealed will be properly cared for by Ifa. But he or she is expected to take care of other people. The more you do this, the more opportunities it is for you to be protected and spoiled by Ifa. People like this are very good in the field of hospitality like medicine, public relations, and help  in  establishments of homes for children without mothers, for the elderly, mentally retarded and the like.

However, there is a need to offer ebo with 2 pigeons, 2 guineas and money. He or she also needs to feed Ifa with a hen and palm oil. About this Ifa says:

Akuko f’ogbe lebelebe se’yi

Dia fun Opiliki

Ti yoo fi tire sile

Ti yoo maa gbo ti eni eleni kiri aye

Ebo ni won ni ko se

Translation:

The rooster uses his crest to add to his honor

This was the Ifa divined for Opiliki

Who left their own affairs

And he was taking care of everyone's problems

He was advised to offer sacrifice

Opiliki was always making sure that, other people were comfortable. He usually settle   fights and misunderstandings, fed the poor, assisted the disabled, and gave to the needy. He could be hungry for days just to assist others. While he was doing these things, some people began to abuse him as someone who was not interested in his affairs. Some saw him as a person who loved to stick his nose into what was not his business. Yet others saw him as an intruder. Soon his relatives began to warn him to leave the people calm with their problems and face their own.

To know what are the steps to follow in his life without making mistakes, he went to the Awo mentioned above for consultation of Ifa: Was he doing the right thing? Was there any hope for him in this? Did he need to change and face his own problems? What was Ifa's position on what he was doing? The Awo told him that he should continue to help the people and Ajagunmale himself would pay him all his good deeds. He was counseled against listening to slanders and talkers in the back as they could only guide him in the wrong way. He was advised to offer ebo as previously prescribed. He did it.

Before long, he was blessed with all the good things in life. He had wealth, a stable home, peace of mind, happiness, good health and long life. He was then singing, dancing and giving praises to Ifa and Olodumare:

Akuko f’ogbe lebelebe se’yi

Dia fun Opiliki

Ti yoo fi tire sile

Ti yoo maa gbo ti eni eleni kiri aye

Ebo ni won ni ko se

O gb’ebo, o ru’bo

Nje tani yoo ba mi tun’wa a temi se o

Orunmila, Bara a mi Erigi-Alo

Ni yoo ba mi tun’wa temi se o

Translation:

The rooster uses his crest to add to his honor

This was the Ifa released for Opiliki

Who left their own affairs

And he was taking care of everyone's problems

He was advised to offer sacrifice

He obeyed

Now, who will help me improve my destiny?

Orunmila, my father, also known as Erigi-Alo, was the one who helped me to repair and improve my destiny.

Ifa says that Orunmila himself will help the person for whom this Odu is revealed to form his destiny for the better. Ifa also says that Ajagunmale, the Oluwo in the heavens will be taking care of his house in his absence. He or she needs to contuinue doing the good since the reward for this is guaranteed. He or she will never regret those actions in life. The Deities are on your side.

LESSON AND COMMENTARIES FROM THE STANZA OF ODU IFA IROSUN MEJI ABOVE

*.Olodumare is always in charge to take good care of any body solving the problem of others and the society. Always endeavor to be good and kind. Ifa emphasis reward for it.

VI.

Ifa says that all the Ajogun living in the house of the person for whom this Odu is revealed will go away. Ifa says that these problems would have gone away long ago but because of the lack of competition from the Awo who has been handling the case or due to the perversity of a complete mischief, the problems still persist. Ifa says that they were the materials they have been using to serve Ifa which have not made the problem subside. Ifa says that they should not feed Ifa any live animal or bird which involves putting the blood in Ifa to feed him. By doing this, Ifa says the Ajogun will leave. Irosun-Meji is an Odu which abhors blood.

Care should therefore be taken to ensure that as much as possible, blood is avoided in this Ifa. A statement in this Odu in support of this assertion says:

Aja dudu mo ooko alaro

Agbo dudu mo ooko Idoko

Aase irin gbagada-gbagada

Ni won fi nse ilekun Olokun

K’aye Olokun ma baa lu

Dia fun won lagbaa Igbo oun Ife Kiribiti

Nijo Ajogun ka won mo’le pitipiti

Ebo ni won ni ki won se

Won gb’ebo, won ru’bo

Eyin agba, Agba Igbo oun Ife Kiribiti

Okete n’Ifa gba

E se‘pe Ifa gb’eran o?

Translation:

A black dog knows the name of the dyer

And a black ram knows that of a painter

A strong and large iron gate

It was what was used to lock the door of Olokun

So that Olokun's life was not in danger

These were the declarations of Ifa for them to Agba Igbo and Ile-Ife

When the Ajogun invaded their house

They were advised to offer ebo

They obeyed

Now, you elderly Agba Igbo and Ile-Ife

Ifa demand for a large (dry) Rat

Why do you say that Ifa ask for a goat?

Ifa warns the Awo here not to cause an avoidable problem or to perpetuate one because of their own greed and lack of consideration for the feelings and sufferings of others. Ifa warns to give up these acts, unless he wants to meet the wrath of the Deities.

LESSON AND COMMENTARIES  FROM STANZA  OF IROSUN  MEJI ABOVE

Babalawo or any body tryin to help other should be very honest and demand only what ifa instructed.preisthood is a altruistic selfless service to humanity. And the exact item require by ifa is what will solve the problem of the client. Demand for more than what is prescribed by ifa won't do.

VII.

 Ifa says that he foresees the gift of a son for the person for whom this Odu is revealed. Ifa says that it is essential to know what materials are to be used as ebo materials here and at the same time to know the number to use to achieve the required result. Ifa says that if this can be done, the woman for whom this Odu is revealed will be blessed with a bouncy baby.

Ifa says that this woman needs to offer ebo to be able to conceive with 6 bats and money. The moment this is done, Ifa will bless this woman with a baby. A stanza in this Odu puts emphasis on this aspect saying:

Ada f’owo fe’ju ewon

Dia fun Onidere

Omo af’adan s;ebo omo

Igba to f’eyin ti m’oju ekun sungbere omo

Ebo ni won ni ko wa se

Translation:

Ada f'owo fe'ju ewon

He was the Awo who cast Ifa for Onidere

One  who offer bat as ebo to conceive children

When he was lamenting for his inability to have children

He was advised to offer ebo

Onidere was the Oba of the town of Idere. He had many wives, he was strong and popular, but he had no children. None of his  wives had ever conceived at any time. He therefore called the Awo mention earlier to consult Ifa to be able to determine what he needed to do so his wives would be Preganant.

When the Awo arrived at the palace of Onidere, Ifa was consulted. The Awo told him that his wives would become pregnant and they would give birth to many children. He was advised to offer ebo with 6 bats and money. When Onidere heard this, he was very angry because he had been instructed to offer ebo with a bat several times without success. The Awo however explained to him that his various ebo had not been accepted for the correct number of materials had not been used. He advised Onidere to buy six bats at the same time, and to wait for the result. Onidere did. The ebo was offered. He did it for each of his wives.

Three months later, Onidere's wives became pregnant and they all had safe deliveries. Onidere became a proud father of several children in a year. He was then praising his Awo for a job well done.

Ada f’owo fe’ju ewon

Dia fun Onidere

Omo af’adan s;ebo omo

Igba to f’eyin ti m’oju ekun sungbere omo

Ebo ni won ni ko wa se

O gb’ebo, o ru’bo

Igba adan ti nje okan

La o r’omo bi

Igba otooto adan di mefa

Ni’re omo de

Translation:

Ada f'owo fe'ju ewon

He was the Awo who launched Ifa for Onidere

One who Offer bats as ebo to conceive children

When he was lamenting for her inability to have children

He was advised to offer ebo

He obeyed

When we use only a bat

There were no children

But when the bats became the number of six

We got the sons Ire

Ifa says that the person for whom this Odu is cast will be blessed with a child. The person will not leave this world without he or she  he or she having their own child.

LESSON AND COMMENTTARIES  ON THE STANZER OF IROSUN MEJI ABOVE

*. Persistence and perseverance is key to success, this is what Oba Onideere exhibit. Even when he has make sacrifices with bat many time without success, he still continue to try, until he meets Awo who advised him to offer six bat. He give a trial again wish give him success.

*.Knowing and confirming the precise number of items to use for ebo or any other things we want to do is essential to achieve desires success.

VIII.

Ifa warns the person to whom this Odu is revealed to give up his plan to take another man's wife and if he has already done so, he needs to return the wife to his owner unless he wants to meet the Terrible consequences. Ifa says that the husband of the woman he tries to snatch is more powerful and ruthless than him. If he loves his life, he needs to give up his plan. If he refuses to listen to this warning. Ifa says he will live to regret this action for the rest of his life.

Ifa says that the person in question is of clear complexion while the husband of the woman that he tries to snatch is of dark complexion. Ifa also warns a woman who tries to escape from her husband's house to the house of another man  should not  not do that in his best interest. Ifa says that the person with whom she plans to escape could end up losing his life and she will be blamed for the disaster because of the relationship with the deceased.

Ifa says that the person who tries to snatch the wife of another man needs, in addition to giving up this act, offer ebo with an adult goat and money. On this  his, Ifa says:

Esin nii sare katapa katapa wo’lu

Eeyan mi o mo irin okunkun ni ririn

Dia fun Ina

Ti nlo ree fe Jojolo, omo Olodumare

Ebo ni won ni ko se

Translation:

Esin, the Horse, is the one who rides towards the city

My relation does not know how to Walk  in the dark

These were the declarations of Ifa For  Ina, the Fire

When he was going to snatch Jojolo, the daughter of Olodumare

He was advised to offer ebo

The lady in question was an extremely beautiful woman. She had soft, delicate skin. Her skin was so soft and delicate that one could easily confuse her with that of a newborn. His face had the innocent appearance of an infant. She looked much younger than she really was for her age. As a result of those attributes. Those who knew her believed that she was some kind of siren. To crown her all, she  came from a highly acclaimed family. For this reason people were close to her called Jojolo Omo Olodumare, meaning, the newborn daughter Olodumare, she was well loved and respected by everyone in the community.

When she was old enough to marry, many suitors wanted her to be their   wife. In the end, she managed to marry Ojo, the Rain Forest. He was a man of dark complexion.

He was generous and he did not discriminate when he wanted to give water to a community. He used to give to  friends and  enemies alike. Its influence spread to all corners of the world. He was also very powerful and was renowned for being ruthless and destructive whenever he chose to be. His cruelty was equally recognized by all.

When Jojolo married with Ojo, everyone in the community was happy. They thought that serious would be the perfect match. Unknown to most people however, Jojolo was never a faithful woman. From the moment she married Ojo, she had been dating Ina, the Fire, regularly. At one point, Ina and Jojolo planned to escape together and start a new life elsewhere. When they concluded their plan they went to the Awo group mentioned above for Ifa consultation.

The Awo warned Ina never to do what he had in mind. They told him that he could not do anything in secret so that others would not notice. They said that even in the dark, there was no place for Ina to go that the others could not see him. In the light of this knowledge, therefore, escaping with Jojolo was an exercise in uselessness. He was also warned that Jojolo's husband, Ojo, was more powerful than him and that if he carried out his plan, he risked losing his life in the process. Ina was also advised to offer ebo with a mature goat as ebo against calamity for having contemplated committing such an act of immorality.

When Ina heard all this, he got up angry. He told the Awo that he would never offer the ebo as they had prescribed it. Not only that, he jumped to snatch Jojolo from his husband. He said that he was not afraid of his husband since he, Ina, was a very powerful person as well. He claimed that he was more ruthless and more destructive than Ojo. He said that nothing and nobody dared to cross his path. He asked Jojolo to go out and pack all his essential things as they would be moving on a brief notice. Jojolo did it.

On the day of their departure, they thought that what they were doing secretly had been exposed to everyone they met with, Ina, the Fire, was sending enlightenment for all to see.

When people realized what Ina was fleeing with Jojolo, Ojo's wife, they went and alerted Ojo.  Rain was furious that someone dared do that to him. He fled in search of Ina. When he saw Ina, he caught up with him in a fierce battle. Before long, it was clear that the battle was one-sided since Ina was no match for Ojo. Within a few minutes, Ina was a shame, it was too late to make a deal.

Esin nii sare katapa katapa wo’lu

Eeyan mi o mo irin okunkun ni ririn

Dia fun Ina

Ti nlo ree fe Jojolo, omo Olodumare

Ebo ni won ni ko se

O ko’ti ogbonhin s’ebo

Ina pupa beleje

Ojo dudu bolojo

Kaka ni n fe Ina

Ma lo ree f’Ojo

Ojo gidigidi

Eyin o gbon o

Eyin o tile mo’ran

Eyin o mo wipe Ojo ni too r’eyin Ina ni

Ojo gidigidi

Translation:

Esin, the Horse, is the one who rides towards the city

My relations does not know how to walk  in the dark

These were the declarations of Ifa to Ina, the Fire

When he was going to snatch Jojolo, the daughter of Olodumare

He was advised to offer ebo

Really straightforward

Ina, the man with light complexion

And ojo, the man with dark complexion

Instead of marrying Ina

I rather prefer Ojo

The strong Ojo

Ina is running away with your wife

The ruthless Ojo

You did not know?

Can you figure it out?

You can not see that Ojo is the one who will eliminate Ina

The Mighty Ojo.

Ifa warns the woman not to cause the death of her lover as a result of her infidelity. Ifa also warns anyone who concerns him in this Odu to be faithful and sincere to his loved ones.

.COMMENTARIES AND LESSON  TO FROM THE ODU IROSUN MEJI

*In this stanza Ifa make it clear that infidelity in marriage can lead to death of either one or both who are involved. Like the case of what happened to ina in the stanzer above.

*.Obedience to divine instruction and wise counsel is essential to have a break through in life and avoidance of  catastrophe in life.

*.It is unwise for clay image to attempt to swim in water it will be dismantled. so it unwise to struggle with one superior both in Power, knowledge and resources. as Yoruba will always say  'eni to be ju ni lo 'le ju ni  danu ' he who is stronger than you both in knowledge and influence can use them against you.

IX.

 Ifa says that the Ori of the person for whom this Odu is revealed will help him or her. The person is in a state of confusion. He or she needs guidance, help and protection. Ori is going to provide all this to this person for whom this Odu was revealed. No Orisa, Egungun or Irunmole can do this more than their Ori. Consequently, there is a need for this person to offer ebo with 2 pigeons, 2 ducks 2 guineas and money. He or she also needs to venerate his Ori with a white dove, a guinea, a duck and money. If all this can be done, the life of this client will change for the better. About this Ifa says:

Eni poroporo laa g’odo

Eji poroporo laa g’osun

Dia fun Baba boo-lejo-o-ba-Ipin-re-wi

Ti nbe nigba nraye osoko

Ebo ni won ni ko se

Translation:

With one blow at a time we hammer a mortar

And in two we hammered a cam-wood (red osun)

These were Ifa's statements to the one whose name was "If you have problems consult your destination"

When he was in complete dilemma and confusion

He was advised to offer ebo

Baba-boo-lejo-o-ba-Ipin-re-wi, was in a state of complete confusion. He did not know what to do to succeed in his life; The type of woman to marry and be a happy man; The kind of children he would have in his life; How long would he live on earth; The positions he would occupy in life; and else. He had gone to feed several Deities and Egungun but his confusion was still there. One day, he decided to take his affair to the Babalawo mentioned above for consultation of Ifa.

The Awo told him that he was a confused man. They said that what was causing this confusion could not be attended by any Orisa, Irunmole or Egungun. Rather, it was his Ori who would help him solve his problems and shed light on his life. The Awo posed even more, that what he wanted to know was what his destiny had chosen for him from heaven and how to make sure to follow the path of his destiny. He was advised to offer ebo with 2 pigeons, 2 guineas, 2 ducks and money. He was also asked to serve his Ori with a white dove, a guinea, a duck and money. He obeyed.

The Awo explained to him that he was destined to be  prosper, he would have peace of mind and he would be honored. He was told that his Ori would guide him to where he would be able to fulfill his destiny.

When he returned home, he did the business and was successful. He married and was blessed with many children. His wives took good care of him.

He bought a horse for his use. He lived a long time and a  very happy man. He says:

In the same way

Eji poroporo laa g'osun

Fun day Baba boo-lejo-o-ba-Ipin-re-wi

Ti nbe nigba nraye osoko

Ebo won neither won

The gb'ebo, the ru'bo

Ko pe, ko jinna

Ire gbogbo wa ya de'tuturu

Gold or Kan Egungun or

Ka kan Orisa

Eledaa eni l'oran kan

Translation:

With one blow at a time we hammer a mortar

And in two we hammered a cam-wood (red osun)

These were Ifa's statements to the one whose name was "If you have problems consult your destiney"

When he was in complete dilemma and confusion

He was advised to offer eb

he complied

Before long, not too far

All Ire came to him in abundance

This matter does not concern any

Nor does it concern Orisa

It is the fate of one to whom this matter concerns.

Ifa says that the person for whom this Odu is revealed will be guided to where he or she may be able to fulfill their destiny. He or she needs to continue serving their Ori regularly. There lies the secret of his success. Your Ori will show you how to get out of the dilemma and confusion.

Ifa says he will not allow the person for whom this Odu is revealed to go the wrong way. All he or she needs to do is follow the advice of Ifa especially on how to serve his Ori.

COMMENTRIES OR LESSON FROM THE STANZER OF IROSUN MEJI ABOVE

*.As the saying goes, directions is important than speed, some people are going no where fast. It is good to seek direction of one chosen part in life  .this is what will make human being acheive all their Olodumare set  blessings and goals.

X.

Ifa says that for the person for whom this Odu is revealed will have his own period of recognition and success in life. People will be able to identify your good deeds and reward you accordingly. He or she will never be forgotten.

Ifa says that he or she is about to go somewhere for business ,or work. and will be attending another person. Ifa says that he or she should go since the place will be very rewarding for him or her. Ifa says that he or she may experience an initial delay or deprivation, which should not divert him since the reward will surely come and he or she will be honored.

Ifa says that there is a need for the person for whom this Odu is revealed to offer ebo with two pigeons, okro and  garden egg and money. in this stanza, Irosun-Meji says:

Itaraku l'awo Itaraku

Itaraku l'awo Itaraku

Rukuruku tataata

Dia fun  Igba

Ti ns'awo r'ode Oyo

Ebo ni won ni kose.

Translation:

Itaruku is the Awo of Itaraku

And Itaraku is the Awo of Itaraku

Rukuruku tataata

They were the Awos who cast  Ifa for Igba

When  he was going to Oyo On Ifa business

He was advised to offer ebo

Igba was a very prominent Babalawo. He was known for his competence and ability to diagnose problems and provide solutions. Good; When the inhabitants of the city of Oyo were experiencing a series of problems ranging from lack of children, economic decay and stagnation, failed crops, emotional instability to the inner effort, they summoned Igba to consult Ifa. They asked Him to come to their city with the intention of making there permanent residence.

When Igba received the message however, he went to the Awo mentioned above for  consultation of Ifa. How would my stay in Oyo come to be? Would he be able to realize his full potential in Oyo? Was he  going to be respected there? Would history give him a place in Oyo? Would the inhabitants of the city of Oyo appreciate all the good things he would do for them? These and many other questions worried Igba's mind when he went for Ifa consultation .

The Awo informed Igba that he was going to be very successful in the city of Oyo: that he would be able to realize his full potential there; That he would be highly respected and honored; That the inhabitants of Oyo would appreciate all the good things that he did for them; And that his name would be written in gold by history. He was however warned that initially he would experience deprivation in his proposal, but after some time, there would be no end.

Igba was advised to offer ebo with abundant okro, garden egg , 2 pigeons and money. He obeyed. Shortly after, the party on his trip to the city of Oyo.

While in Oyo, meeting the inhabitants of this city with a series of problems. They were poor due to an poor crop, they were sick because of the expectation and they were unhappy. Igba went into action immediately; As he was consulting Ifa for them individually, so he was doing it in group and even doing the same for the city in general. As he was offering ebo, at the same time he was offering etutu and offering Ipese for the evening elders. After all this was done, everyone waited to see the result of their efforts.

Meanwhile, Igba himself was facing the problem of eating, drinking and dressing. He was well aware of the problems of the inhabitants of Oyo. Not to add to his charges therefore, he moved to a small villa. He grew a small farm and was living there. He kept a low profile in this villa. He was totally determined to endure all the deprivations he was already experiencing in the village because ifa had already said to him that such things would happen to him initially would be his part, before the situation changed for the better.

In Oyo, however, the situation began to change for the better, there was abundant torrential rain, farm products and crops improved, the inhabitants had leftovers that year, which made the economy better. With an improved economy, there was a better and stronger bargaining power. People concentrated on the work of their farms and in other businesses such as crafts, commerce and others, thus reducing the lack of employment. This gave them less time to plan against their leaders, thereby reducing internal conflicts. Before long, there were smiles on everyone's faces.

One day, the inhabitants of Oyo gathered in front of the market of the Oba. They were so happy and they began to celebrate. They sang, danced and praised Olodumare. They decided that they should send people to look for Igba who had made it possible for them to experience progress in their community. So they sent people with Ifa  to go and bring Igba to Oyo. The emissary was accompanied by new dresses, caps and new sandals for Igba to wear when he left for the city. The delegates left for the town where Igba was living.

Igba was however working on his farm. From the time they spotted him, they began to play the agogo and were singing this:

Itaruku ta

Itaruku ta

Rukuruku tataata

Oyo nile o

Igba, emi lo wa d’oko o?

Translation:

Itaruku ta

Itaruku ta

Rukuruku tataata

Oyo is your home

Igba, what are you looking for in the farm?

They were dancing and singing. Igba, hearing what they were singing, threw his hoe and joined them. They told them that the city had asked them to go and bring it to him. They explained to him that everything had changed for the better as he had predicted. They asked him   to go and take this   bath so they could return to Oyo that same day. When he told them that he did not have a good dress to wear, they all burst into laughter and gave him the dress they had brought from Oyo for him. It was the only material used for senior officers and other successful businessmen in Oyo. Igba was delighted and surprised. They returned to Oyo that night.

In Oyo, Igba was made the resident Babalawo of the Oba of Oyo. He was well recognized in Oyo. To this day, no one has forgotten what he did for them, so his place in history was guaranteed.

LESSON AND COMMENTARIES ON THE ON THE STANZA OF IROSUN  MEJI ABOVE

*. One thing to first learn is important of seeking  direction or what the future hold. this is what Igba practice and it worked for him.

*. Patience and dedication is essential, this is what Igba exhibit. He work spiritually for people of Oyo even though they have no money. He still do the work whole heatedly.

*.It is good thing to show appreciation and give desires reward and accolades to any people who have divinely help us.

XI.

Ifa says that for the person for whom this Odu is revealed he will  acquire all the Ire of the life of which he is lacking. Ifa says that he or she will not suffer for long before there is a real satisfaction in the life of him or her.

Ifa says that in the way he or she behaves with himself, people think he or she is a bad parson. For this reason, people find it difficult to approach him or her to talk or to help. Ifa says that the mind of this person is pure and he or she does not harbor evil against anyone. Ifa says that with the appropriate ebo, the situation will change and the client will experience fulfillment in his or her life and live a happy life.

Ifa says that this person needs to offer ebo with a pig and venerate Ifa with shea butter and palm oil. If this can be done, before long, the person will have cause to celebrate. On this, a stanza in Irosun Meji says:

Lasanlasn Olosun-Meji s’oju lasanlasan

Bi eni to l’oro ninu

Bee ni Irosun-Meji o ni’ka ninu

Dia fun Olosun-Meji

To f’eyin ti m’omi oju sunrahun ire gbogbo

Ebo ni won ni  ko se

Translation:

The face of Olosun-Meji was merely ininvitable

As a person who has evil inside

But Irosun-Meji does not harbor malice against anyone

These were the Ifa divination  for Irosun-Meji

When he regretted his inability to acquire Ire in life

He was advised to Offer ebo

As a Babalawo Olosun-Meji was well trained. The passage through all the rudimentary and highly esoteric aspects of the Orunmila training itself. At the end of his training, he came out as one of Orunmila's top 16 deciphers. In spite of this however, Irosun-Meji had nothing to show for it - he had no money, wife, children, own house, no peace of mind, no satifaction, no respect in the community, no friends, etc. He was indeed a very sad man. Many people fled from him because they considered him an evil man. They believed that he could hurt them if they approached him because his face was hard and uninvitable.

One day, as Olosun-Meji was brooding over his life, he came to the conclusion that if the situation continued the way he was going, he would surely die like a sad and dissatisfied man. Determined to change this, he went to the group of Awo mentioned above For  consultation of Ifa; Why was his life the way he was? Was he destined to live and die like a poor man? Was he doing something wrong that made people flee from him? What could he do to change his life for the better and change his destiny?

The Awo told him that he was meant to be great in life. He told him  that his chosen career was the greatest and most renumerant of all profesion.they told him that his main problems were two doubles: one, people were afraid to approach him because they considered him a bad person who could inflict serious harm on them if they approached him; Two, he had no satisfaction or peace of mind. He was told that his appearance towards people felt that he was bad but that Ifa said he did not harbor any bad feelings towards anyone. He was also told that he needed to offer ebo and feed Ifa so that the attitude

Of people towards him could change for the better and so that he could have peace of mind and satisfaction. Ifa said that if this could be done, the problem he complains of would solve and he  would be highly respected for its value.

He was advised to offer ebo with a large pig and money. He was advised to feed  Ifa with palm oil and shea butter mixed together and use them to serve Ifa. To get the money with which to buy the ebo materials became a serious problem. Eventually he did. All that was done. He began to wait for what Ifa would do for him.

Immediately after offering the ebo, Esu Odara came out in the form of a man asking the people to go to Irosun-Meji's house that he was a very competent Babalawo. He convinced all those who had reservations against Irosun-Meji and told them that only Irosun-Meji could solve their problems. Those who felt that Irosun-Meji was an evil man soon began to change their opinions towards him. Before long his house became a beehive of activities. He acquired several students who were assisting him. Soon after this, he got a wife of his taste and after some time, his wife gave birth to children for him. He became a respectable member of Idere where he was living. He was indeed a happy and satisfied man. He was then singing and dancing and giving praises or Olodumare and his Awo.

Lasanlasn Olosun-Meji s’oju lasanlasan

Bi eni to l’oro ninu

Bee ni Irosun-Meji o ni’ka ninu

Dia fun Olosun-Meji

To f’eyin ti m’omi oju sunrahun ire gbogbo

Ebo ni won ni  ko se

O gb’ebo, o ru’bo

Alade waa f’elede ru’bo

Gbede, l’ara o maa de mi lo

Gbedegbede nii ro’gba epo

Gbede, l’ara o maa de mi lo

Gbedegbede nii ro’gba Ori

Gbede, l’ara o maa de mi lo

Eni to ba f’elede ru’bo o

Gbede, l’ara o maa de won o

Gbede

Translation:

The face of Olosun-Meji was merely ininvitable

As a person who has evil inside

But Irosun-Meji does not harbor malice against anyone

These were the Ifa divination  for Irosun-Meji

When he regretted his inability to acquire Ire in life

He was advised to Offer ebo

He obeyed

Now, Alade has offered a pork as ebo

With ease, we will acquire satisfaction and convenience

A pump of palm oil is known for its convenience

With ease, we will acquire satisfaction and convenience

A shea-butter squash we acquire satisfaction and convenience

Whoever offers a pig like ebo

With ease, we will acquire satisfaction and convenience

Ifa says that the person for whom this Odu is revealed will acquire peace and satisfaction in the life of him or her.

COMMENTRIES OR LESSON FROM ODU IFA IROSUN MEJI Above

*.When things are bad divine guidance such as seeking ifa consultation and carrying out prescribed ebo is neccesary.

*.It can also be deduce from the odu ifa above that we should not judge a book by its cover. Appearance is often deceptive. Some bad looking people can be good, why some good looking people can be bad.

XII.

 Ifa says that it foresees the victory over Death, Affliction, Litigation and Loss for the person for whom this Odu is revealed. Ifa says that this person needs to give to venerate  the Ori of his son because it is the Ori of this child that will help him to defeat his adversary. If the person for whom this Ifa is revealed has more than one child, then there is the need for the Awo to find among his children to which he refers.

Ifa says that even though all these Ajogune have already surrounded this person, they will not have the power to harm him, because the Ori of the son to which Ifa refers, is simply very powerful.

Ifa also says that the person for whom this Odu is revealed needs to take proper care of all his children, biological or not, to love them and act in such a way that those children will love him or her in return. This will bring you happiness and progress and when problems come, the Ori of these children will stand up in defense of him or her.

Ifa says that there is a need for the person for whom this Odu is revealed to offer ebo with 4 cocks and money. There is also the need to serve the Ori of your child what Ifa prerscriba. The Awo needs to confirm with Ifa the specific thing to be used to ensure its victory and protection. Of this, Ifa says:

Agilinti nii gb’oko nii pa’ri

Konko nii gb’odo ta pitipiti

Alantakun nii gb’oko nii ran’wu oginninginni

Dia fun Ojiji

Ti yoo bi Ela l’omo

Ni’jo Ajogun kaa mo’le pitipiti

Ebo ni won ni ko se

O gb’ebo, o ru’bo

Iku to l’oun o pa Ojiji

Ko lee paa mo o

Ela omo re ni o je o, Ela

Arun to l’oun o pa Ojiji

Ko lee paa mo o

Ela omo re ni o je o, Ela

Ejo to l’oun o pa Ojiji

Ko lee paa mo o

Ela omo re ni o je o, Ela

Ofo to l’oun o pa Ojiji

Ko lee paa mo o

Ela omo re ni o je o, Ela

Translation:

Agilinti, the reptile monitor, lives on the farm and develops bald head

And Konko, the Frog-bull, Lives in the creek on which and jumps with one foot

While Alantakun, the Creep, lives on the farm and has threads fit for Oginninginni clothing

These were the declarations of Ifa for Ojiji, the Shadow

Who gave birth to Ela

And who was living in the middle of Ajoguns

She was advised to offer ebo

She obeyed

Iku, Death, which plans to kill Ojiji

Can not do that again

It's Ela his  son who makes this possible

Arun, Affliction, which plans to attack Ojiji

Ejo, Litigation, which plans to overthrow Ojiji

Can not do that again

It's Ela his  son who makes this possible

Ofo, Lost, who plans to leave Ojiji naked

Can not do that again

It's Ela his  son who makes this possible

Ifa says it will be impossible for Iku, Arun, Aficcion, and Lost to affect the person for whom this Odu was revealed. Ifa says that he or she is fortunate to have been blessed with a powerful son who cares for and protects his parents.

COMMENTARIES OR LESSON TO RUN FROM THE ODU IFA ABOVE

*. No body is too young to be useful, your children can actually be your protector

XIII.

10. Ifa says he will not allow this person for whom this Odu is revealed to fall into the pit of death and misery. Ifa says that many people have fallen into this pit and have found death prematurely, but this client will not fall into it and if it eventually falls into the pit, it will be lined with something to cushion the fall and he or she will be able to To survive the fall. So says Ifa. Ifa says that because of the person for whom this Odu has been revealed, the hollow of death and misery will be closed and no one will be harmed again.

Ifa advises the person for whom this Odu is revealed to offer ebo with an adult goat, enough cotton wool and money as ebo. If this can be done the problem will be overcome. A stanza in this Odu supports this assertion saying:

Ara sobi nii pon'mi fun won ni yangi fo'so

Ojo o ro mo, yangi di apata

Dia fun Ologbun-Ayiku

Ebo  ni won  ni ko wa se

Translation:

The hunter traps water for those in the dry areas

When the rain stops falling, the mud stone becomes a solid stone

This was the Ifa cast  for Ologbun-Ayiku, owner of the Abys where people fall and die

He was advised to offer ebo

Several people had lost their lives within Ologbun-Ayiku, the hollow within which people fall and die. One day, Ologbun-Ayiku went to his Babalawo to consult Ifa: How could he stop people from falling into the gap? Would he be successful in this bet? He was assured that the hollow in which people fell and died would become a hollow in which people would fall and survive. He was advised to offer sacrifice with an adult goat, plenty of cotton wool and money. He obeyed.

Without knowing it, he was the next victim of this hole. As he was passing near the hole, he slipped and fell into the hole. The woolen cotton with which he had offered as an ebo was used by Esu Odara to cushion the hollow and he was not injured in any way when he fell into the hollow. That's how he was able to survive the fall. Those who Fall inside the Abys  after him, never again died in the hole. This was how the hollow became inoffensive any more and the people survived the fall.

Ara sobi nii pon'mi fun won ni yangi fo'so

Ojo o ro mo, yangi di apata

Dia fun  Ologbun-Ayiku

Ebo ni woni o se

The gb'ebo, O ru'bo

Ko pe, Ko jinna

E wa ba ni laiku kangiri

Translation:

The hunter traps water for those in the dry  areas

When the rain stops falling, the mud stone becomes a solid stone

This was the Ifa cast for Ologbun-Ayiku, owner of the gap where people fall and die

Who later became the owner of the hole where people fall and survive.

He was advised to offer ebo

He obeyed

Not too late, not too far

Let's get together where we select the victory over Death

Ifa says that the person for whom this Odu is revealed will be protected against violent and untimely death. The client will  live a long life and in relative peace and satisfaction.

COMMENTRIES AND LESSON FROM THE STANZA OF IROSUN MEJI ABOVE

*.It is good to try and safe others from trouble, by doing this, you may actually be Helping yourself as you can observe from the extract of the Irosun meji above.

XIV.

Ifa advises some members of the same family or generation to offer ebo against misunderstandings. There exists the need for them to identify something that they use or have in common as joint ownership  in common and which has become the object of debate and controversy. When they identify it, they need to stop using it for at least a period of time ,or avoid dispute in it sharing, as this could bring the separation to the family. This could be a family land, a house, business or anything else of joint inheritance. All of them without exception need to stop using whatever was, so that peace and harmony can be restored in the family.

There is a need for the whole family to offer ebo with an adult goat, to feed Esu a rooster, and to their common parent with an adult goat. Offering this ebo is important, but not as important as listening to the advice of Ifa as it is contained in this stanza. Of this, Ifa says:

Beere lo ye Ile

Ateriba lo ye Odede

Akodi kan gbaragada-gbaragada lo ye mi

Oun naa lo ye iran-an mi o

Dia fun won L’Enpe Jiga

Ni’le a le tee wo’nu Oya

Afedi oko tele fo mogonmo

Ede awon le ye’ra awon ni won da’fa si

Ebo ni won ni won ko se

Won gb’ebo, won ru’bo

Ko pe, Ko jinna

Ire gbogbo wa ya de tuturu

Ope n fo Tapa

E o gbo ni o

Ope n fo Tapa

E o gbo ni o

Translation:

Beere, the roof that covers the grass, is what corresponds to a house

Aterigba, the surrounding trees, is what corresponds to a balcony

And Akodi, a large, spacious room is what corresponds to me

And it corresponds to my generations

Those were the declarations of Ifa for them in Enpe-Jiga

In the house of those who float cautiously in the Oya River

And they use the spear to attack the earth while they speak forcefully in strange tongues

When they were looking for ways to end misunderstandings

They were advised to offer ebo

They obeyed

Before long, not too far

Let's get together in the middle of all Ire

Ope, the Sacred Palm Tree speaks the language Tapa

Only you do not listen

Verily, Ope speaks the language Tapa

But you never understand.

Ifa says that happiness, peace and harmony must be restored within the house of the person for whom this Odu is revealed. There is a strong need for those involved listen to the advice of Ifa.

XV

Ifa also says that every Ajogun will be removed away from  home of the  person for whom this Odu is revealed.

Ifa says that no blood should be spilled on Ifa and that is as long as it continues to do this, so it will be long the persistence of the problem. Ifa says that all blood on Ifa must be cleaned and in its place; Palm oil should be spilled on it. After this, kola nuts should be left for Ifa. That is all that Ifa needs to drive away the Ajogun in the home and life of this person . On  this, Ifa says:

Ara kuluwe nii pon’mi fun won lorii yangi

Ojo o ro mo yangi d’apata o

Dia fun Yawopa

Tii s’omo Olojee Okoso

Eyi ti nba ibi I sun

Ti nba ibi I ji

Ebo ni won ni ko se o

Translation;

Thunder catches water for those in the rocky areas

When the rain stops falling, the mudstone becomes a rock

This was the ifa divination for Yawopa

The stem of Olojee Okoso

Who was sleeping in the midst of evil

And walking in the midst of evil

He was advised to offer ebo

Yawopa was a descendant of sculptors whose family business was carving wood in varou shapes and designs. They specialized in carving images of the Masquerade, pillars of houses and places, furniture of the home, images of all the Deities and others. For these works of art the family was highly respected and honour.

One day, however, Yawopa took off to discover that most carved sculptures were making strange noises. Some were knocking over objects on top of them. Others had fallen while others had broken in two. He had also had a series of nightmares. He had gone to several Babalawos to solve this problem. The Awo told him that he was sleeping and walking in the middle of Ajogun. However, the Awo felt that ifa really needed kola nuts to solve this problem for him, but the awo saw that there was nothing to eat at that time  Instead the Awo recommend a goat. Yawopa brought the goat but the problem persisted. He killed several more animals without any solution to his problem.

This had been happening before Yawopa was introduced to the earlier Awo. The Awo analyzed his problem for them. They also asked him to offer ebo with a rooster and money. He was asked to go to his house and split two kola nuts for his Ifa. He did so. Surprisingly, all the Ajoguns left home. His life returned to normal. He lived the rest of his life a happy man.

Ara kuluwe nii pon’mi fun won lorii yangi

Ojo o ro mo yangi d’apata o

Dia fun Yawopa

Tii s’omo Olojee Okoso

Eyi ti nba ibi I sun

Ti nba ibi I ji

Ebo ni won ni ko se o

O gb’ebo, O ru’bo

Igba ti a ni e Ya’wo pa’bi

E se ya’wo p’eran o?

Translation:

Thunder fetches water for those in the rocky areas

When the rain stops falling, the mudstone becomes a rock

This was the ifa divined  for Yawopa

The stem of Olojee Okoso

Who was sleeping in the midst of evil

And walking in the midst of evil

He was advised to offer ebo

He obeyed

Now that we asked you to take a kola nut

Why did you have the neck of a goat?

Ifa says that the client's problems are persisting because the greed and dishonesty of those in whom he or she trusted for a solution to their problems. Ifa says that he or she will meet those who will assist him and that his problems will disappear. Ifa however warns those dishonest people that their day is at hand.

LESSON OR COMMENTARIES FROM ODU IFA IROSUN MEJI above

*.It is instructive that every practicing babalawo should take notice of the warning in this odu and put it to use. those who are meant to ameliorate people problems should not compound it. if ifa ask for only kola nut Don demands cow or goat from clients.

XVI.

Ifa says that there is a woman where this Ifa is revealed who is very fashion conscious. She believes in her beauty too much to the point that she feels that any man can be manipulated to comply with anything she wants at all times. She believes that good presence is what counts in this life. For this reason,she is found in front of any mirror looking at trying to determine how well she is at any time. Ifa says she considers her biggest concern is how pretty she looks, smells and feels. Anything that could increase his good looks is pursued with incredible vigor. Ifa warns though that this will never bring her any reward since there is no future in that.

Ifa says that this lady should calm down, find a mate that suits her and marry,to have her own son. Ifa says that her, wealth, her good looks, her good smell and her general well-being are her future children. Ifa says that without children, she will live a miserable life in the future. In light of this wisdom, Ifa says she needs to offer ebo with 4 rats, 4 fish, 2 hens and money. She also needs to venerate Esu with a rooster and money. After this all your cosmetics, mirrors, lipstick, eyelashes, talcs, perfumes, etc., need to be dropped on the altar of Esu. This is very essential here. On this, a stanza in Irosun-Meji says:

Awo si’ji ko se gberegede

Ka fi ri’ran amodun

Dia fun Olomo Awo-jigi

To f’eyiti m’oju ekun sunrahun omo

Ebo ni won ni ko se

Translation:

No matter how much the mirror can be

Can not be used to predict the future

Those were the declarations of Ifa for Olomo Awojigi, the mirrors

When she is regretting her inability to make children

She was advised to offer ebo

The lady to whom Ifa refers to as Awojigi, the lover of mirrors in this Odu, was a surprisingly beautiful person she was well proportioned and with the right body, with valuable elements in the right places. His smile was tempting, his inviting appearance; Their movements, seductive; And their gestures, suggestive. Actually his whole body was captivating. She was very aware of his appearance. For this reason, she usually spent a considerable amount of time in front of the mirror to make sure she continued to look good and smell good. No cosmetics were expensive enough for her to use.

Instead of using her grace that Olodumare gave her for the common good, she saw his possession as a means of enslaving men. She used to flirt and seduce men, ups and downs at her side, whenever she needed anything, she was beginning to plan how she would twist her arm to her various lovers to get what she wanted. When she was asked to marry, she considered the idea as a major disadvantage. She reasoned that when she get married she was going to be the strong arm in a single man's house and she might not be able to flaunt her beauty to the admiration of other people. She rejected the suggestion; She considered her friends and colleagues who married like fools. She usually advised them not to marry at all, to be permanently in the house of a man cooking, sweeping, washing, obeying stupid laws of a man, exhausting and spoiling his hands, nails and figure with the chores of the house.

After the advice though, his friends were getting married. They began to have children, males and females. Awojigi remained single and without commitment. By the time her contemporaries became proud mothers of four, five children, she had none. By this time Awojigi was in his early forties.

As a result of Awojigi's attitude toward life in general and men in particular, the gemerald public began to give her  social distance. If any man approached hEE  for a serious relationship, others will  called them and warned them against such a move. They have saw  some men whom Awojigi had ruined over the years. Such men were quick to retreat. For when she was 40 years old, she had become a lonely woman.

One day, Awojigi stood in front of the mirror as was his usual practice. She took an intense look at herself and discovered that she was getting old, she was so fearful for her and for her future. She was realistic enough to know that with her lifestyle, without her beauty, she had no future. She began to seriously paralyse.  She began to develop headaches and wrinkles. She was getting older and older every day. She became a sad woman.

Shortly after this encounter with reality, some of her friends in the neighborhood whom she had considered until now as fools began to invite her to the wedding parties of her children. Some were inviting her to her graduation ceremonies. Suddenly she realized that those friends of hers had set them up to build relatively stable homes for themselves. They were happy and happy. This made her realize that her friends had not been fools after all; She was the great stupid.

One day a friend of hers gave birth to a pair of twins  as her first childbirth and wanted to marry her children, the two females with another pair of twin from another of her contemporaries, invited her to the ceremony. All his friends were there with their husbands and children. Awojigi was alone. Those who had not seen her for a long time began to ask about her husband and children. She was embarrassed to tell them that she did not have any. As the ceremony continued, Awojigi went to a corner and wept bitterly.

There and then, she decided to marry and have children, she was however from the fact that men fled as a result of her attitude toward them and that she was not as attractive as she was before.

In order to find a solution to her problem, she went to Babalawo previously  mentioned  for Ifa consultation: Could she be able to get married now? Would she be able to have her own children? Wpull she be happy as her friends? Would she have respect and honor as her friends? The Awo told her that she had almost ruined her life as a result of pursuing trivial things at the expense of future security. She was told that she was still not too late for her to mend her way though. She was advised to take the matter of securing a home seriously so that she could have her own children. She was also asked to offer ebo with 4 rats, 4 fish, 2 hens and money. He was also advised to venerate Esu with a rooster and money. The Awo told her to go and bring all her cosmetics and all the other things she used to highlight her beauty. She did. All the ebo was offered and the cosmetics were put on the altar of Esu. She then went to her house.

Before long, she met a man who was interested in her. Soon after, they got married. She became pregnant and gave birth to a beautiful girl. The baby was truly like her. She began to admire the work of Olodumare in her baby. She was so proud of her baby. She then realized that no mirror was as good as one's own Child. The baby was more beautiful and more attractive than she. She was then singing and dancing and giving praise to Olodumare for all things.

Awo si’ji ko se gberegede

Ka fi ri’ran amodun

Dia fun Olomo Awo-jigi

To f’eyiti m’oju ekun sunrahun omo

Ebo ni won ni ko se

O gbe’bo, O ru’bo

Jigi kan ko si

Omo ni jigi eni o

Translation:

No matter how much the mirror can be

 It can not be used to predict the future

Those were the declarations of Ifa for Olomo Awojigi, the Lover of mirrors

When she  regretted her inability to make children

She was advised to offer ebo

She obeyed

There is no mirror anywhere

The Child  of one is the true mirror of one

Ifa says that the person for whom this Odu is revealed will be blessed with his true mirror in life.

LESSON OR COMMENTARIES  FROM THE STANZA OF IROSUN MEJI ABOVE

*. The English saying 'make hay, when the sun shines ' is the major thematic preoccupation of this stanza of Irosun meji.

marry when you are still young, when your blood and skin is till good. don't always think you have all the time in the world. go to, learn trade or what you want to do when your mate

XVII

Anyone for whom Irosun Meji is reveal , Ifa says that the  person should offer ebo because of death so he  or she may have a long life. Ifa says he  or she  should feed  Ifa. He should use plantain in a veneration  to Ifa. Ifa says he will deliver him or her from death. Ifa will deliver him or  her from diseaseas and loss. see what ifa says in this stanza of Irosun meji :

Irosun Meji owo oloko o to na a

Dia fun Ọrunmila baba fi ọgẹdẹ agbagba gbọmọ rẹ kale lọwọku

Ifa ni gbigbani o gba mi o

 ọgẹdẹ agbagba kii gboloko ti

 Ọrunmila gbigba ni o gba mi.

Translation

Irosun Meji the money of the farmer is not enough

These were Ifa declaration For Ọrunmila

who used plantains to deliver his child from the hands of Death

Ifa, please deliver me, plantains will never fail the farmer

ỌrunmilIfa  Please deliver me

Ifa Says this person should offer a sacrifice because of death. Ifa says whoever has Irosun Meji cast for him/her can have a long life. We are told that when Ọrunmila was sleeping one day, he had a dream. He called together the babalawo to consult Ifa. They consulted Ifa and said, Baba! The dream means that you should offer a sacrifice because of death? Ifa says you should use plantains in the sacrifice. You should also use fish and rats to venerate Ifa. Ifa says He will deliver this person from the hands of Death. That is how the sacrifice should be performed. The conflict was overcome. This is what Irosun Meji says.

Copyright :Babalawo Pele Obasa Obanifa, phone and whatsapp contact :+2348166343145, location Ile Ife osun state Nigeria.

IMPORTANT NOTICE : As regards the article above, all rights reserved, no part of this article may be reproduced or duplicated in any form or by any means, electronic or mechanical including photocopying and recording or by any information storage or retrieval system without prior written permission from the copyright holder and the author Babalawo Obanifa, doing so is considered unlawful and will attract legal consequences.