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IFA OBARA MEJI COMMENTARIES BY BABALAWO OBANIFA-Obanifa Extreme Documentaries -Reformed
Africa Ifa Spirituality (RAIF)
In this work Babalawo
Obanifa will explain in plethora detail some messages contain in holy Odu
Obara meji. The article will be of immense benefits to any practicing Babalawo
or ifa and orisa devotee who want to have adequate knowledge of what odu Obara
meji is all about. The work will also be of immense benefits for those who Have
imprint du Obara meji as their odu in igbodu during their Itelodu (Ifa initiations). Because this work will
explain in detail what is Obara meji ?what are the compatible Orisa with
Obara meji, What are the taboo of Obara meji?, what are the accompanying names
for Obara meji children ? The Difference messages contain in holy Odu Obara
meji and Moral lessons and wisdom lay down in this holy Odu Ifa. This and many
more are what will be contain in this work.
WHAT IS ODU IFA OBARA
MEJI ?
Odu ifa Obara meji is
one of Oju odu merindinliogun (sixteen principal odu Ifa) ,it is In
number five position in arrange of Oju odu merindinliogun (sixteen Principal
odu ifa) According to Ife and Ekiti tradition. It the odu that is after
Odi meji /Edi meji According to Ife and Ekiti Tradition arrangment Of Ifa. It
looks Thus, Ejiogbe, Oyeku Meji, Iwori meji, Odi /Edi Meji, Obara meji .In Oyo
Tradition arrangements of Odu ifa Obara meji fall in number seven position in
arrangement of the sixteen principal odu ifa.itodu ifa after Owonrin meji
in Oyo tradition, the arrangement in Oyo tradition goes thus,Ejiogbe,Oyeku
meji, Iwori meji, Odi meji, Irosun meji, Owonrin meji, then Obara meji, what is
accountable for the different in arrangements in different traditions is not
what I will explain within the scope of this work.
It is has been said
that Obara meji is derive from the word Oba meji (that is Two king) but I am
yet to personally come across any odu ifa verses in Obara meji which
substantiate such. But what is certain is that Obara meji is derive from the
word Oba ra meji (that the buy two) and there is an ifa verse in Obara meji
where one Oba buy two puppies which late make become successful and rich. The
later position is authoritative.
to my humble
knowledge.
WHAT ARE THE
ASSOCIATES OR COMPATIBLE ORISA WITH OBARA MEJI
The associated working
orisa and irumonle withe Obara meji are:
Esu(the orisa of
crossroads) Ogun (god of iron) ori (custodian of destiny) Odu (the Mythical
wife Of Orumila) Osun (godess Of love and fertility) Obara meji itself
which is Ifa.
The purpose of this
affiliated orisa for children of Obara meji goes thus : Ogun (god of iron will
help him in overcoming enemies, Osun will pave way for success and fertility,
Odu will bring success and victory, Ori (destiny) will bring financial
success and good life .
Esu (god of cross road
will always save and rescue you from danger)
.
WHAT IS THE GENDER OF
OBARA MEJI?
The gender of Obara
meji has been said to be Ako(male)has handle down by people before us. And many
odu ifa verses in Obara meji butress and substantiate that as well. But it is
instructive to note that both male and female can receive Obara or cast odu
Obara meji during their itefa (ifa) initiations) or ikosejaye.
WHAT ARE THE FAVOURITE
COLOUR OF OBARA MEJI:
The favourite colour
of Obara are :white, black, red and brown.
WHAT ARE THE
COMPATIBLE OCCUPATION/PROFESSION OR CARRER WHERE OBARA MEJI CHILDREN ARE
MOST SUCCESFUL ?
Naturally Obara meji
Children usually trive and succed in any choosing profession or career expect
farming where they can face challenges. But they are usually a good diviner
like babalawo ifa Preist) prophet or prophetess, in modern day they thrive more
in area like, medicine, pharmacy, fashion designer, sculptor work or art work
like arcticheture, they like independent work, that is why they succeed in
business, Obara meji children are successful entrepreneur especialy when the
can have Agbeje TABI elegede in their area of business (Agbeje mean pumpkin)
GENERAL INFORMATION
FOR OBARA MEJI CHILDREN OR PERSON WHO CAST OBARA MEJI DURIN
IKOSEDAYE(FIRST IFA DIVINATION FOR NEW BORN BABY) OR DURING ITEFA(IFA
INITIATION).
The messages explain
below explain both the positive and negative traits of Obara meji children. It
talks about both the physical and spiritual aspect of their life journey, their
strong and weaker point and both their positive and negative side.
Obara-Meji
children are usually very rich in life because they brought their luck
and opportunities of success from the ikole orun (heaven) . No matter the
initial tribulations, these people will triumph in the end. Their success
usually comes in a very miraculous way. They however need to be very careful in
the art of managing their success. This is because success easily enters their
head and could lead them to behave badly or be rude to elders or
constituted authorities. Because success for Obara-Meji's children is assured,
education about management and control of success is a must.obara meji '
Children must learn to be well behaved.
As explain
earlier, even though when success is guaranteed for the children of Obara-Meji
they triumph better as individuals than as a group. They therefore need those
profesion or carreer where they can stand out as independent individuals
. These profession include, the practice of Ifa, Medicine, Pharmacy, works of
sculpture, architecture, fashion designer, fine art, counaduria, or establishes
as a single man of business enterprise. They can sell groceries and include
pumpkins in their sales but they will never be able to subsist like a farmer.
For the sons of
Eji-Obara, humility, sincerity, wisdom, foresight, righteousness, honesty and
purity are part of their qualities which increase the chances of success in
life. The sons of Obara-Meji also need to listen to the good advice of their wives
as their advice will pave the way for their greatness. They also need to treat
their wives with all considerations at all times and to give them due respect.
Apart from this, Obara-Meji's sons have more success than they choose; For them
to handle two things at the same time is difficult, when they feel that they
can not handle two things to the race. Some risk-taking measures are part of
the things that keep Obara-Meji's children marching. Moreover, the more
children they have, the greater will be their prosperity and success.
Obara-Meji's children
have the incredible ability to survive calamities, wars, uprisings, or
upheavals, they will not only survive this, they will also be responsible for
the survival of their loved ones. This ability is born. That is why it is very
rare to see the children of Obara-Meji die violent deaths. It is nevertheless
very useful for the children of Obara-Meji to produce a point of duty to be
speaking kola nuts for Eriwo to consume regularly. By doing this, the long life
is improved. They will live relatively long and in comfort and peace of mind.
The fact that Obara-Meji's children survive disasters and disorders does not
give them leave to take undue risks or to be unwise in their daily activities.
Ifa does not protect anyone who behaves stupidly or recklessly.
These children,
despite their qualities, are headstrong and recalcitrant. They harshly want to
spend money on menso that is compulsively for them to do that. These are the
parts of the attitudes which must be domesticated to a manageable limit, if not
can be totally eliminated. A large number of Obara-Meji children have the habit
of challenging elders and constituted authorities. They love to deny to the
elders what belongs to them with just reason. This attitude must also be
discouraged since it never bodes well for them. They have the tendency to
forget their sufferings and difficulties on the road to success once they reach
the top. They boast, complain, and intimidate people. For doing this they end
up accumulating opposition and enemies. If this could also be stopped, the
children of Obara-Meji will be loved, respected and exalted in the community.
NAMES THAT IS
AVALIABLE FOR OBARA MEJI CHILDREN DURING THEIR INITIATION OR
IKOSEDAYE.
The name that will listed
and explain below are names that are use by cast or character in different
verse of Obara meji in the ancient time. They are both available in their male
or female varieties. The names have it source from characters inside odwu ifa
Obara meji verses .we have names such as Olomu
Aperan,Osunfunlayo,Oladimeji,Fakayode,fadara,Odu olawuyi, omoladun, Olohunadun,
Ayobami, bejide. Now let Classify them according to male and female
cartigories.
Male cartigories
Olomu Aperan : This is
a name of one ancient successful king in Yoruba land
Fakayode :Ifa has
bring joy
Fadara : Ifa performed
wonder
Oladimeji :my honor is
double
Odu Ola :Odu of wealth
Ibilope :consanguinity
is my source of gratitude. (both male and female can answer this name
Female Cartigories
Osunfunlayo: Osun has
give me joy
Bejide :The child that
was born durin rainfall
Omoladun :The sweet
child
Olohunadun :one with
pleasant voice
Ayobami :joy has come
to me.
Ibilope :Consanguinity
is my sources of gratitude. (both male and female can answer this name)
Obara-Meji's children
have the incredible ability to survive calamities, wars, uprisings, or upheavals,
they will not only survive this, they will also be responsible for the survival
of their loved ones. This ability is born. That is why it is very rare to see
the children of Obara-Meji die violent deaths. It is nevertheless very useful
for the children of Obara-Meji to produce a point of duty to be speaking kola
nuts for Eriwo to consume regularly. By doing this, the long life is improved.
They will live relatively long and in comfort and peace of mind. The fact that
Obara-Meji's children survive disasters and disorders does not give them leave
to take undue risks or to be unwise in their daily activities. Ifa does not
protect anyone who behaves stupidly or recklessly.
These children,
despite their qualities, are headstrong and recalcitrant. They harshly want to
spend money on menso that is compulsively for them to do that. These are the
parts of the attitudes which must be domesticated to a manageable limit, if not
can be totally eliminated. A large number of Obara-Meji children have the habit
of challenging elders and constituted authorities. They love to deny to the
elders what belongs to them with just reason. This attitude must also be
discouraged since it never bodes well for them. They have the tendency to
forget their sufferings and difficulties on the road to success once they reach
the top. They boast, complain, and intimidate people. For doing this they end
up accumulating opposition and enemies. If this could also be stopped, the
children of Obara-Meji will be loved, respected and exalted in the community.
NAMES THAT IS
AVALIABLE FOR OBARA MEJI CHILDREN DURING THEIR INITIATION OR
IKOSEDAYE.
The name that will
listed and explain below are names that are use by cast or character in
different verse of Obara meji in the ancient time. They are both available in
their male or female varieties. The names have it source from characters inside
odwu ifa Obara meji verses .we have names such as Olomu
Aperan,Osunfunlayo,Oladimeji,Fakayode,fadara,Odu olawuyi, omoladun, Olohunadun,
Ayobami, bejide. Now let Classify them according to male and female
cartigories.
Male cartigories
Olomu Aperan : This is
a name of one ancient successful king in Yoruba land
Fakayode :Ifa has
bring joy
Fadara : Ifa performed
wonder
Oladimeji :my honor is
double
Odu Ola :Odu of wealth
Ibilope :consanguinity
is my source of gratitude. (both male and female can answer this name
Female Cartigories
Osunfunlayo: Osun has
give me joy
Bejide :The child that
was born durin rainfall
Omoladun :The sweet
child
Olohunadun :one with
pleasant voice
Ayobami :joy has come
to me.
Ibilope :Consanguinity
is my sources of gratitude. (both male and female can answer this name)
A o m’ori afoju l’egbe
A o m’ese osika l’ona
A o m’ori oloye
l’awujo
Difa fun
Erindinlogun Orodu
Won nlo ree se’boru
nile Olofin
Ebo ni won ni ki won
se
Translation:
We do not know the
head of the blind in a social club
And we do not know the
leg of a wicked on the way
And we do not know the
head of a titleholder in an assembly
This was the Ifa
divined for the 16 Odus
When they were going
on a mission to the palace of Olofin
They were advised to
offer ebo
Ife's Olofin was
experiencing some undisclosed problems. As a result of this, he summons the 16
principal Odus to his palace for Ifa Consultation . As a result of the
invitation, the 16 principal Odu went to the group of Awo mentioned above
for Ifa consultation. They Inquires, Would they be successful where they
were going? Would they be able to satisfy Olofin? Would they be able to solve
their problems? Would Olofin give them due respect and recognition? Would they
be happy and Smile at the end of their mission ?
The Awo assured them
that they would be successful in their mission; That they would be able to
satisfy Olofin; That they would be able to solve their problems; That they
would surely obtain their due respect and recognition and that luck would smile
at them all at the end of their mission in the palace of Olofin. They were all
advised to offer ebo with 3 pigeons, 3 guineas fowl , and money. They were
equally advised to feed Ifa with 4 rats, 4 fish, a chicken and money. They
obeyed. When they left the house of the Babalawo they set aside time to gather
for their departure for the palace of Olofin.but as for Obara Meji
On his way back home,
Obara-Meji had an urge to go on individual trip to Olofin's palace. He
therefore went to consult the following Awo:
Awon t’ara eni lo to
T’ara eni lo ju
Awon bi oni ti ri
Ola kii ri bee
Nii mu Babalawo d’ifa
ojoojumo
Awon ona ola ko jinna
K’ori o gbe’ni de’be
lo soro
Difa fun Eji-Obara
Ti nlo ree se iboru
nile Olofin
Ebo ni won ni ko se
Translation:
That which concerns
one is that which give priority
That which concerns
one is more important
And as we find it
today
Tomorrow will not be
thesame
That is why the
Babalawos to divine Ifa on a daily basis
The roads to wealth
is not far
What is important is
for our destiny to guide us there
They were the Awos who
divined for Eji-Obara
When he
was going on an
Ifa mission to the Olofin palace
He was advised to
offer ebo
The three Awos
mentioned above told Obara-Meji that he would triumph where he was going and
that he could be the one to save his other colleagues from disgrace and
humiliation. He was informed that where he was going, there were three main
problems; One, the first son and the apparent heir to Olofin was very sick and
he was on the brink of death. They told him about the proper ebo that
should be offered to aspire for a speedy recovery of the sick son; Two, one of
Olofin's wives was pregnant and about to give birth; And three, Olofin wanted
to know what to do to live more on the throne of his ancestors.
They also recommended the appropriate ebo so that Olofin would live more
on the throne.
To make it possible
for Eji-Obara to had success in the palace of Olofin, the Awo advise him
to offer ebo with 3 white pigeons, 3 guineas, linen, red clothes, black
clothes and money. He was also advised to to feed Ifa with 4 rats, 4 fish, a
hen and money. He obeyed. After this he was advised not to go with the group to
the palace of Olofin. He was told to go alone after the other 15 Odus had gone
on the trip.
While in his house,
Eji-Obara decided to feed his Ifa as prescribed by the Awo. In the period when
he was doing this, all 15 remaining Odus were waiting for him at the agreed
point. When they did not see him, they decided to go call him so they could all
go together at the same time.
They found Eji-Obara
feeding his Ifa with 4 rats, 4 fish and a hen. He told the others that he
was busy and that there was no need for them to wait for him to finish what he
was doing. He asked them to proceed to Olofin's palace and that he would meet
with them there as soon as he had finished venerating Ifa. The
others left for the palace of Olofin and Eji Obara continued feeding his Ifa.
In the Olofin palace,
the remaining 15 major Odus consulted Ifa for Olofin. They predicted the ire of
riches, good wife, more brilliant opportunities for success and many more
children for Olofin. They advised him to offer ebo with rat, fish, rams, goats
and pigeons. Olofin agreed to do the work he was not completely satisfied since
those were not the reasons why he had summoned the Awos to do ifa
consultation for him. Olofin ordered his assistants to procure all
sacrificial
Items of the ebo
for the Babalawos. The materials were searched. As soon as this was done the
Babalawos wanted to offer the ebo. While they were preparing to do this,
Eji-Obara entered the palace of Olofin. other Odus told him that they had
consulted Ifa for Olofin and Obara-Meji was revealed, Eji-Obara Now started to
interpret the message of the odu to Olofin thus:that
Olofin summoned
all the major Odus because of three major events in his life; One, his first
son was sick; Two, one of his wives was on the verge of childbirth and he was
keeping the fear that something was not right with her; And third, he wanted to
know what he needed to do to live more and happily on the throne of his
ancestors. He advised Olofin to offer ebo with a goat so that his first son
would get well; Another goat for his wife to give birth in safely, And
even, granted him to obtain the victory over the death .Olofin was happy and he
make make sacrifices prescribed by Eji Obara, all the prediction of Obara begin
to manifest with immediate effect. Olofin shower Obara meji with gifts of
horses in various colours, white, black, red etc. And some other valuable
possession and money and slave, it is Ejiobara that save the rest of the Odu
from disgrace. Ejiobara says that is exactly what his babalawo has predicted.
A o m’ori afoju l’egbe
A o m’ese osika l’ona
A o m’ori oloye
l’awujo
Difa fun Eji-Erindinlogun
Orodu
Won nlo ree se’boru
nile Olofin
Ebo ni won ni ki won
se
Won gb’ebo, won ru’bo
Awon t’ara eni lo to
T’ara eni lo ju
Awon bi oni ti ri
Ola kii ri bee
Nii mu Babalawo d’ifa
ojoojumo
Awon ona ola ko jinna
K’ori o gbe’ni de’be
lo soro
Dia fun Eji-Obara
Ti nlo ree se boru
nile Olofin
Ebo ni won ni ko se
O gb’ebo o ru’bo
Obara nikan lo ru’bo
apesin
Nje Obara gb’esin dudu
gun
Esin dudu
Nje Obara gb’esin pupa
gun
Esin pupa
Nje Obara gb’esin
funfun gun
Esin funfun
Olobara lo re’le
Olofin loo la wa’le
Ero Ipo, ero Ofa
E wa ba ni ni atole
ire o
Translation:
We do not know the
head of the blind in a social club
And we do not know the
leg of a wicked on the way
And we do not know the
head of a titleholder in an assembly
This was the Ifa
divined for the 16 Odus
When they were going
on a mission to the palace of Olofin
They were advised to
offer ebo
They obeyed
That which concerns
one is correct (give priority)
That which concerns
you is more important
And as we find it
today
Tomorrow will not be
That is why the
Babalawos cast Ifa on a daily basis
And "the road to
success is not far"
"That what is
important is for our destiny to guide us there"
They were the Awos who
divined Ifa for Eji-Obara
When he going on
an Ifa mission to the Olofin palace
He was advised to
offer ebo
He obeyed
Only Eji-Obara offered
the ebo to be served by the multitude of people
Obara now rides on his
black horse
A very black horse
And ride on his red
horse (brown)
A very red (brown)
horse
And on his white horse
A very white horse
Obara is the one who
went to the palace of Olofin and became very prosperous
Travelers of Ipo and
Ofa
Let's get together in
the middle of all Ire
Ifa says that all good
things in life will come to the path of the person for whom this Odu is
revealed. Please note the relationship between the white, red and black clothes
which Eji-Obara added as part of the materials of his ebo and the gift of
white, red and black horses by Olofin. This shows that there is a relationship
between the offered materials of the ebo and the reward of Ifa for those who
offer the ebo. Ifa says that the person for whom this Odu is revealed there
abundance prosperity.cars of different colours.
It will stand out more
as an individual than being part of a group. He or she will be properly
rewarded and bathed with gifts as an individual.
COMMENTARIES OR LESSON
FROM THE VERSE OF OBARA MEJI ABOVE
i. Seeking advice
professional advice on knotty issues that is not clear to you is essential to
success in life. No matter how high or lowly place you are in life if you fail
to seek help advice when thing are wrong or beyond your control,then you may be
finding it difficult to make headway in life. As you can see in the odu ifa
above, when Olofin (the king) have problems he try to he invited the
sixteen major odu to to divine for him. The sixteen principal odu their self
did not rely on their expertise rather than they turn to other Preist to divine
for them on how their mission will be successful at the palace of Olofin.
ii.Always have individuals
plan or strategy apart from the one you have with group of people. Contingency
plan is neccesary when you are acting with the group of people. As you can see
in the odu Obara meji above.
II.
Ifa says that he
foresees the flow of prosperity for the person for whom this Odu is revealed.
Ifa says that he or she brought his destiny to be prosperous from heaven. Ifa
says he or she will prosper and the whole world will know.
Ifa says that for the
person for whom this Odu is revealed needs to offer ebo with 3 white doves and
feed Ifa with a hen. On this Obara-Meji has this to say:
Eyi wesewese n d'ifa
Eyi wesewese n d'ibo
Orore won o l'agba
ninu
Gbogbo won won nso
wesewese nibi awo sise
Gbogbo won ni won ri
daradara
Dif Eji Obara
Ti yoo t'oju Olorun la
wa'ye bi oba ereke
Ebo Nibe won ni ko se
Translation:
The little ones are
casting ifa
And the little ones
are holding the determinations of Ibo
The Oroore birds do
not have elders among them
They are so small and
of the same size while performing the rituals of Ifa
They are all beautiful
when we look at them
Those were the
declarations of Ifa for Eji-Obara
Who would come to
earth with perosperity from the sky
Like the king of
the Rich
He was advised to
offer ebo.
When the full sixteen
Odus were coming into the world from heaven . They were all went to
Ajalamopin to choose their various destiny. Eji- Obara chose as part of
his destiny boundless prosperity. After this he went to the Awo mentioned above
to determine his ability to manage and control the prosperity that he had
chosen. The Awo assured him that he would be successful in managing his
triumph. He would also be so prosperous that he would be compared to the
the King of the Rich. He was therefore advised to offer ebo with three
white doves. Because he was a dissipation of Ifa and because his prosperity
would manifest more like Babalawo, he was advised to feed Ifa with a hen.
He obeyed and left for his trip to the world.
While on earth, he
took the practice of Ifa according to his destiny. Before long, he was so
successful and prosperous that everyone was looking for him. When asked how he
became so rich, the answer that his prosperity was not by accident. He had been
a person prospering because he had been destined to be that from heaven. When
he answered however, those close to him; He had no choice but to compare
himself with Oba Ereke, that is the king of the rich . They concluded that
Eji-Obara and Oba Ereke were equal in wealth and prosperity.he was happy and
say that is exactly what his ifa Preist has say.
Eyi wesewese n d'ifa
Eyi wesewese n d'ibo
Orore won o l'agba
ninu
Gbogbo won won nso
wesewese nibi awo sise
Gbogbo won NI won ri
daradara
Difa fun Eji
Obara
Ti yoo t'oju Olorun la
wa'ye bi oba ereke
Ebo won ni woni ko se
O gb'ebo, O
ru'bo
Ko pe ko jinna
E wa ba ni ni jebutu
ire
Translation:
The little ones are
Casting ifa
And the little ones
are holding the determinations of Ibo
The Oroore birds do
not have elders among them
They are so small and
of the same size while performing the rituals of Ifa
They are all beautiful
when we look at them
Those were the
declarations of Ifa for Eji-Obara
Who would come to
earth with perosperity from heaven
Like the King of
the Rich
He was advised to
offer ebo.
He obeyed
Not too late, and not
too far
Let's get together in
the middle of blessings
Ifa says that it is
part of the destiny of the person for whom this Odu is revealed to be
very prosperous. Even if in the beginning there are financial hardships, he or
she will succeed. He or she will use the money to do wonders in life. He or she
only needs to offer ebo so that he is able to manage prosperity when he comes.
COMMENTARIES ON
VERSE OF ODU IFA ABOVE
i.Obedience and
seeking direction is essential in life. For example as you can see in the ifa
above when Eji Obara has known that he is meant to be a practicing babalawo, he
just went straight to the profession. He didn't say I want to be king o or
singer etc, that is why he become successful and become the King of the Rich
III.
Ifa says that the
person for whom this Odu is revealed will not be consumed or overpower by
any uprising, war or disorder. Ifa says that this person and his entire family
and community will be protected from any such aforemention occurrence.
Ifa says that even if
there are uprisings or threats coming from three directions, or any direction
whatsoever, all these will be overcome by this person, his family, community or
the entire lineage will be left unaffected. Ifa assures the person to whom this
Odu is revealed that he or she or all those close to him or her will not be
consumed by rising fire, war or upheaval. He or she needs to put their mind to
rest and the minds of those close to him or her. Ifa says that instead of being
reduced and affected negatively , the community where the person
which this Odu is revealed comes from, will instead experience
harmony, good health and progress even when there is a threat of instability.
Ifa advises this
person to offer ebo with an adult goat and 16 bottles of dry gin, host of other
good quality wine .see what ifa has to say on this stanzer of holy odu
Obara-Meji :
Ogeregere lare
Agba doromi Awo
Dore-aba
Lonii la o l’aja odo
o, Yaba nkuku-nkuku
Ola la o l’aja odo o,
Yaba nkuku-nkuku
Esisin emi lo n se yin
Ti e n sare
lemije-lemije?
Esisin emi lo n se yin
Ti e n sare
lemije-lemije
Won ni awon si’ju wo
apa awon otun
Ogun oba su perepere
bi aro o
Awon si’ju wo apa awon
osi
Ogun oba su perepere
bi aro o
Awon si’ju wo
aarin-nrin awon kooropongba
Ogun oba su perepere
bi aro o
Won ni ki won sakaale,
ebo ni sise.
Translation:
The Art of Running
Away
And the old peresozo,
the Dore-aba Awo
Today we will resolve
the fight caused by the affronted Yaba River
And tomorrow we will
resolve the fight caused by the affronted Yaba River
Home flies what's the
problem with you
What has made them run
overboard?
Home flies what's the
problem with you
What has made them run
in Confusion?
They said that when
they glanced at the side of their right hand
The army of the Oba
was concentrated compactly as indigo tincture
And when they glanced
at the side of their left hand
The army of the Oba
was gather thickly as tincture of indigo
And they were looking
straight at them
The army of the Oba
was as true as tincture of indigo
They were advised to
offer ebo
The Emese of the world
was disturbed, and Amiragba the Emperor of the Blacksmiths were apprehensive of
war that is rising from three different directions.
The crisis was so
imminent that everyone in the communities believed that the uprising may erupte
overpower them at any moment. Agunragba and Agmiragba did not want
the war to reach the communities they represented . At the same time, they
wanted to ward off this war before any serious harm was caused.
For these reasons they
went to meet a group of Awo mentioned above. The Awo advised them to offer ebo
with mature goat and several barrels of alcohol. They obeyed. After this, the
Awo advised them to go and call Agbe-dudu, the scion of the dyers,
Aluko-dioodo, the scion of Osun's bruises and Odidere-Mofe, the scion of
Oniuwoo-Ate, the king of the City of Iwo. They went and called these three
warriors. They explained the situation on earth and in heaven to them. These
warriors divided their soldiers between them. Each group was headed by
Agbe-dudu, Aluko-dodoodo and Odidere-Mofe.
Agbe-dudu attacked the
army on the side of the right hand, carried them into the virgin land and they
never returned for a rematch. Aluko-dodoodo drew the army to the left side of
the hand, chased the army into the forest and completely dominated it.
Odidere-mofe confronted the army stationed at the front, completely defeated
him and pursued them into the mountain. Victory was then assured. After
these parties, they launched a huge party where everyone ate and drank to their
satisfaction.
While this celebration
was taking place, they counted and found that the people whom Agunragba and
Amiragba represented were all complete without losing one soul in the war. They
also discovered that they were all bubbling with health and vitality. They
realized that there was more solidarity and cooperation among the inhabitants
than ever before. Everyone was therefore dancing, singing and drinking. When
they emptied a few barrels of alcohol, they left and brought more. They began
to praise the two Agunragba and Amiragba that no war, uprising, pandemonium or
crisis could ever defeat them. Since no war could defeat them, it followed that
no war or uprising will ever defeat or overcome Obara meji children. They were
happy and rejoicing. They say that is exactly what their babalawo has
predicted.
Ogeregere lare
Agba doromi Awo
Dore-aba
Lonii la o l’aja odo
o, Yaba nkuku-nkuku
Ola la o l’aja odo o,
Yaba nkuku-nkuku
Esisin emi lo n se yin
Ti e n sare
lemije-lemije?
Esisin emi lo n se yin
Ti e n sare
lemije-lemije
Won ni awon si’ju wo
apa awon otun
Ogun oba su perepere
bi aro o
Awon si’ju wo apa awon
osi
Ogun oba su perepere
bi aro o
Awon si’ju wo
aarin-nrin awon kooropongba
Ogun oba su perepere
bi aro o
Won ni ki won sakaale,
Ebo ni sise
Won gb’ebo, won ru’bo
Won ni ki won ranse si
Agbe-dudu
Tii s’omo Oluyaro
Ki won ranse si
Aluko-dodoodo
Tii s’omo Olugosun
Ki won ranse si
Odidere-Mofe
Tii s’omo Oniwoo-Ate
Agbe-dudu momo Oluyaro
de
O segun apa osi
tigbo-tigbo
O lee wo’ju lo
kanrin-kese
Odidere-Mofe omo
Oniwoo-Ate de
O segun aarin-nrin ona
kooropongba
O lee wo’ju lo
Kanrin-kese
Ifa ni ape
Abi a o pe?
Mo laa pe perepere
Bi igba ipere
Ifa ni a le
Tabi a o le?
Mo laa le kokooko
Bi ota inu omi
Ifa ni a gba yagiyagi
Tabi a o gba yagiyagi?
Mo ni a gba yagiyagi
Bi ogodo-ira
Iji kii ja ko gbe iye
odo
Dia fun Agunragba
Tii se emeso Aye
A bu fun Amiragba
Tii se emeso Agbede
Ebo ni won ni ki won
se
Won gb’ebo, won ru’bo
Emi o ma ri ogun ti
nja
Tii gbe Agunragba o
Nje Agunragba o
Amiragba o
Oti Ifa a ma tan o
Oti Ifa ku l’agbe
Agunragba o
Amiragba o
Translation:
The Art of Running
Away
And the old peresozo,
the Dore-aba Awo
Today we will resolve
the fight caused by the affronted Yaba River
And tomorrow we will
resolve the fight caused by the affronted Yaba River
Home flies wha'ts the
problem with you
What has made them run
overboard?
Home flies what's the
problem with you
What has made them run
in Confusion?
They said that when
they glanced at the side of their right hand
The army of the Oba
was concentrated compactly as indigo tincture
And when they glanced
at the side of their left hand
The army of the Oba
was gather thickly as tincture of indigo
And they were looking
straight at them
The army of the Oba
was as true as tincture of indigo
They were advised to
offer ebo
They obeyed
They also asked them
to send a message to Agbe-dudu
The stem of the dye
manufacturers
And they will send a
message to Aluko-dodoodo
The stem of osun
crushers (red wood)
And they will send a
message to Odidere-Mofe
The scion of the Oba
ode Iwo-Ate
Agbe-dudu, the stem of
the manufacturers of dye arrive
And he beat the army
on the right hand side
And he chases them
right up to the virgin land
Aluko-dodoodo, the
stem of the breakers of Osun arrive
And he beat the army
on the left hand side
And he chase
them into the woods completely
Odidere-Mofe the scion
of Oniwoo-Ate arrive
And Beat to the army
right in front of them
And he chase
them into the bush
Ifa, you ask, are you
complete?
Or are not you full?
We replied that we are
complete
Even like 200 small
slugs
Ifa again, you
ask, are you healthy
Or are you not
healthy?
We answer that we are
healthy
Even as the stones of
the river
Ifa,ask you're
energized.
Or are you not
energized?
We respond that we are
energized
Even as a mature horse
No storm will blow and
take away a mortar
And no wind will blow
and take away a crushing stone
These were the
declarations of Ifa for Agunragba
The emeso of the world
And for Amiragba
The emeso of the
blacksmith
I do not see any war
that must be made
That would overwhelm
Agunragba
Now, Agunragba, we
hail you
And Amiragba, we
praise you
Ifa alcohol is not
over yet
There is still drink
inside the barrels
All praiseto
Agunragba
And Amiragba
Ifa says that no
uprising, upheaval, war, crisis or conspriration will ever overwhelm the person
for whom this Odu is revealed or his loved ones.ifa says that this person will
be saved from the bitter experience of facing defeat or being at the end of Any
evil unless he or she takes conscious steps to cause problems.
COMMENTARIES OR LESSON
IN THE ODU IFA OBARA MEJI VERSE ABOVE.
i. Seeking divine help
is neccesary during crisis, this is exhibit by Agunragba and Amiragba who seek
divine assistance to prevent their communities from been victim of war or
violence.
ii. Seeking the
technical know how help of people like proffesional or expert who knows
solutions to problems we are facing is essential to overcome challenges.This is
exhibit by Agunragba and Amiragba when the invite the renown warriors
like Agbe dudu, Aluko dodoodo and Odidere mofe to help them fight and wave
away way that is about to engulf their people,the assignment which the latter
done well.
iii.leaders who
diligently serve their people deserve accolades, this is shown when the people
of the communities in this verse praise and celebrate their leader after they
have over the looming war that is about to affect them.
IV.
Ifa says that the
person for whom this Odu is revealed will not experience isolation, for a long
time in his life. Ifa says that if he or she is suffering presently, the
suffering will soon disappear. Ifa says that if the person for whom this Odu is
revealed is a man, he needs to listen to his wife regularly because it is
through his wife that his prosprerity will come. And if it is for a woman, she
needs to support and urge her husband to succeed. If she continues to do this,
before long, success will come her way in a great way.
Ifa says the jobs that
the two have, husband and wife are doing presently are not their dream jobs.
They however, need to perservere since luck will soon come their way and they
will be able to do any ideal job. Ifa says that the success to which is
referring to will come in three different ways. The success when it
arrives will be large enough to end the suffering for the rest of their lives.
Ifa advises the person
to whom this Odu is revealed to offer ebo with 3 white doves and money.
After this, there is a need to feed Ifa with a hen. Above all, see what ifa say
in this verse of Obara-Meji ,ifa says
:
Ise l’omi aro ni pipon
Iya l’ogi ni lilo
Ka l’ogi-l’ogi
Ka re’nu igbe loo
fe’we
Ka fi’gbe bonu bi
asegi
Obi l’omo eeyan n ta
Difa fun
Osunfununleyo
Tii s’aya
Agbonniuregun
Ti oun ati Orunmila
nsawo re’bi ajo to jin gbooro bi ojo
Ebo ni won ni ki won
se
Translation:
The tribulation
explains the attractive blue water of dyeing
And suffering explains
the grinding of the soaked maize
After grinding endless
soaked maize
one goes to
fetch wrapping leaves in the forest
And then give sounds
like a wood-hewer bird
Kola nuts is what
people are responsible for selling
Those were the Ifa
divined for Osunfununleyo
The wife of Orunmila
When she and Orunmila
were going on an Ifa business mission
To a distant place,
far as the day itself
They were advised to
offer ebo
Orunmila, despite its
effectiveness and efficiency, was not successful. He was suffering. He did not
have money. He had very few clients. If he attended to a client one day,
it would take several days before he get another one to
attend to. If he had a certain amount one day, he would spend it all and
suffer for more days before he would get more money. For more than the deal,
there was no improvement. He however knew and have assurance that the
situation would change for the better. He was sure that luck would
smile on him, but how soon? He was not sure. He continued perserverando.
However he had the dream of becoming a great man and an Ifa priest realized in
his life. He knew that he was the most understood Babalawo on earth since he
was the one who brought the Art to the world, but he had very little to show
for his experience and deep knowledge of the Art of Ifa. He was however ready
to wait until the moment his value in the community would be commensurable with
his knowledge of his work.
The poverty of
Orunmila had crushed over his wife, Osunfunnleyo. She was suffering equally.
She had no money, she used to go for blue water and sold it at an incredible
cheap price before she could eat. This was not even in high demand. She had to
find a client today and then it would take several days before she found
another. When the blue water was not needed by her clients, she went in search
of those who had soaked corn to grind. If she found one, she would grind for
them in a token. This work was very demanding in terms of energy and health.
She had no choice but to do it, except if she planned to die of hunger.
Sometimes after grinding the corn, she would go inside the bush to look
for leaves to pack it for the leaf soaks for them to use them to pack the corn
flour for sale. All these tasks were done at a very ridiculous price. Sometimes
it was firewood what she was going to look for in the woods to cut down for
others. This also used to attract a little money for her. She could not change
her clothes since the money she was making was not enough for such luxury. She
however had the ambition of becoming a kola nut seller. This ambition remained
a mere dream since she did not have money to transfer her dream into reality.
One day, Orunmila got
tired of life in her locality. He decided to travel and try his luck elsewhere.
He called his wife and informed him of his decision. Upon hearing this,
Osunfunnleyo approached the group of Awos mentioned above for consultation of
Ifa. This group was trained by Orunmila. She wanted to know what her new
serious address would be like for them. She also wanted to know if it was wise
or not for them to move from their present location.
This Awo I assure her
that success was at hand; Which was so close that they could almost touch
it; That it was wise for them to move out of their present location because
success was already waiting for them in their new place; That the success to
which he referred was coming to them from three different directions; And that
such success would spell the end of his sufferings and necessities in life.
They advised however that Orunmila should pay attention to the advice and
warnings of his wife and he obliged. Orumila took to his wife advice, the
journey turn to be a successful and prosperous mission for them.
Ise l’omi aro ni pipon
Iya l’ogi ni lilo
Ka l’ogi-l’ogi
Ka re’nu igbe loo
fe’we
Ka fi’gbe bonu bi
asegi
Obi l’omo eeyan n ta
Dia fun Osunfununleyo
Tii s’aya
Agbonniuregun
Ti oun ati Orunmila
nsawo re’bi ajo to jin gbooro bi ojo
Ebo ni won ni ki won
se
Won gb’ebo won ru’bo
Ka wa m’efun ka fi
to’le aje
Olowo mi, ka m’osun ka
fi to’le ileke
Ka m’eeedu ka fi t’ole
aso
Ara mi isowo ope
Gbogbo nnkan ti nbe ni
tara t’Awo ni
Translation:
The tribulation
explains the attractive blue water of dyeing
And suffering explains
the grinding of the soaked maize
After grinding endless
soaked maize
one goe to fetch
leaves in the forest
And give sound
like wood-hewer bird
Kola nuts are what people
are responsible for selling
Those were the Ifa
divined for Osunfununleyo
The wife of Orunmila
When she and Orunmila
were going on an Ifa business mission
To a distant place,
far as the day itself
They were advised to
offer ebo
They obeyed
They marked the hut
full of money with chalk
They marked the hut
full of accounts with Osun
They marked the hut
full of materials with carbon
My practice partner of
Ifa
All the contents of
the three huts belong to the Awo.
Ifa says that the
tribulation and sufferings of the person for whom this Odu is revealed and his
wife will come to an end soon. Ifa says that they are capable of actualizing
their potential in life and that their dreams will come true. In fact, they
will triumph more than they think is possible in their wildest imaginations.
COMMENTARIES AND
LESSON FROM ODU IFA ABOVE.
i.Perseverance in one
chosen trade or profession lead to success.
ii. Unity and
cooperation between husband and wife or partner in trade lead to success.taking
advice from one wife or partner can pave way for success has explain in the
verse of Obara meji above.
V.
Ifa says that there is
a person where this Odu has been revealed to who has been given a responsibility
to act, but this person is using the privileges that accompany this
responsibility to perpetuate atrocities. Ifa says that this person has been
presuming his own designs for the deterioration of the responsibility that has
been given to him or her. Ifa however warns this parson in question to give up
on this atrocity before he is humiliated and dishonored.
Ifa warns against
someone who is misusing public funds; Or are using their position to intimidate
others; Or is taking improper advantage of others. Ifa says that if he or she
does not give up; He or she is a sure candidate for dishonor and public
ridicule.
This person is advised
to offer ebo with 3 roosters and money. He is also advised to give up doing
anything that could put him in shame. A stanza in this Odu is giving credence
to this statement saying:
Kesekese la n ri
A o tii ri kasakasa
Kasakasa n bo leyin
Baba kesekese
Dia fun
Agbigboniwonran
Ti nlo ree da’de nile
Olofin
Ebo ni won ni ko se
Translation:
Success is what we are
looking for
We have not seen the
dishonor
Disgrace is coming
along the road
The father of success
(the effect of dishonor is deeper than that of success)
These were the
declarations of Ifa for Agbigboniwonran
When he was going to
perfum the ritual of Osun in the palace of Olofin
He was advised to
offer ebo
Agbigboniwonran was
very good at the art herbal medicine, and rituals healing through
osun energy.For these reasons many people wanted his assistance whenever
they wanted to venerate Osun. They would either come to his house or he go to
theirs. Unknown to many people however, He always took advantage of his
position as a veteran follower of Osun to perpetrate his dishonorable act.
Whenever a child was ill, he recommended giving Osun rituals to the
mother at home. When the mother brought the child, he insisted on making love
to the mother before treating the child and venerate Osun for her
son. he made sure that all the invulnerable women made love to him before
he would be satisfied. After making love to them, he threatened them with
terrible consequences if they would tell someone. If a woman was sick, he would
make love to her before treating her. He usually do this even in their
marrital house. He had no respect for anyone when it came to that,for fear of
being brutally killed, none of her victims ever confessed to anyone what
Agbigboniwonran had done to them.
One day, one of
Olofin's wives was seriously ill. All the medicines they administered on her
proved ineffective. She shut herself up consuming herself. She could not eat or
drink. As a last resort Agbigboniwonran was invited.
To be able to succeed
in his assignment, he went to the house of the Awo, previously mentioned
for consultation of Ifa: What was he to do to be able to cure Olofin's
wife of his illness? Would it be the one recognized and praised by Olofin?
Would Olofin compensate him properly for a job well done if he succeeded in
healing his wife? The Awo assured him that curing Olofin's wife was not a
problem but he needed to offer ebo so he would not be humiliated. The Awo told
him that even though he was a competent practitioner of Osun, he was
nonetheless acting in vilification of social morality. He was warned to give up
this act if he did not want to be humiliated and disfellowshipped. He was
advised to offer ebo with three roosters and money.
When Agbigboniwonran
heard this, he became angry. He told the Awo that the ebo prescribed for him
was not necessary since he knew his form. He accuses the Awo of being envious
of his achievements in life. Then challenge the Awo to wait to see how he
maneuvered his form in the palace of Olofin. He came out suddenly from the
house of the Awo later.
When he arrived at the
palace of Olofin, he was taken to the room of the sick woman. He proved it and
I assure Olofin that she would soon be well. He told Olofin that there was an
urgent need for him to perform certain rituals for her. He told everyone
present to apologize. They all went out of the room and Agbigboniwonran closed
the door. He began to make love to Olofin's wife even though she was sick in
her marriage bed. He started doing this twice a day, on a daily basis.
Meanwhile, Olofin made
sure that Agbigboniwonran did not miss anything though. He was well fed, well
dressed and given the best room, reserved only for the most important Olofin
guests. After eating in the morning, he went and made love to Olofin's wife.
After dinner, he went to do the same thing ,everyday under the pretext
that what he was doing there was administering medicines to her. He was so
accustomed to this unlawful act that he began to think that if he administered
the correct medicine about her in the corresponding doses, the woman would soon
recover and that meant the end of the "fun" in the palace of olofin,
then he Therefore device the means to be sure to delay the medication as
long as possible.
One day, Olofin's wife
complained to Agbigboniwonran that she had not noticed much improvement in her
present physical condition. She said that she did not want him to continue to
make love to her anymore since she considered that contrary to the ethics of
her profession and a taboo about Olofin's house. Agbigboniwonran was angry
because she had the nerve to preach moral to him. He told her that she had lost
her right to complain because he was the only person who knew what was good for
her and no one else. The woman told him that if he did not give up, she would
tell her husband all the things that were happening. This caused
Agbigboniwonran to have panic. The threat that if she ever contemplated telling
someone, she would die a violent death instantly, even before she narrates her
experience to whomever she was planning to tell . He also threatened that if
she dared to resist him, she would be paralyzed instantly. With these threats,
he got away with it and left her totally confused. That same day, she summoned
all her courage and told her husband everything that was happening to her
husband.
As Olofin heard
this, he became very furious and disillusioned.this event bring Agbigboniwonran
to utter disgrace and humiliation.
Kesekese la n ri
A o tii ri kasakasa
Kasakasa n bo leyin
Baba kesekese
Dia fun
Agbigboniwonran
Ti nlo ree da’de nile
Olofin
Ebo ni won ni ko se
O ko’ti ogbonhin s’ebo
Agbigboniwonran ko da
mi sile mo
Fife ni n fe mi o
Translation:
Success is what we are
looking for
We have not seen the
dishonor
Disgrace is coming
along the road
The father of success
(the effect of dishonor is deeper than that of success)
These were the
declarations of Ifa for Agbigboniwonran
When he was going to
perform the ritual of Osun in the palace of Olofin
He was advised to
offer ebo
He refused outrightly
Agbigboniwonran is not
applying any more remedies for me
But he was instead
making love to me
Ifa says that the
dishonor is coming from the corner for someone who has perpetrated evil but who
felt that all the loopholes had been covered. Ifa says that such a person
should change their form if he or she does not wish to face public hatred.
Ifa also says that
someone or group who until now has been cheating on others will see
through the evil designs of those who are cheating and their person or people
who are cheating that they will soon be dishonored.
COMMENTARIES AND
LESSON FROM THE VERSE OF OBARA MEJI ABOVE.
It is wrong and moraly
and socialy reprehensible for people in position of authority such as
babalawo,pastor,alfa,manager in office, professional like Doctors, pharmacist,
lawyers, banker etc, political or administrative office holder, boss at work
etc to use their privileges postion to take advantage of others.
such as exploiting other sexualy or financial exploitation.
because if they engage
in this kind of behavior, they will in disgrace and humiliation as in the case
of Agbigboniwonran.
VI.
Ifa says that some young
people have gone to take their hands to bring problems into their lives. Ifa
says that through their speeches, behaviors and faces, problems have begun and
these problems are beyond their capabilities. Ifa says that because of their
stubbornness and lack of generosity with money, they have invited the
misfortune into their lives and this is already affecting others who did not
know anything about the problem. Ifa says that a lot of ebo and Etutu should be
done so that these problems wane if they do not disappear all together.
Ifa says that
invulnerablessed youth should be warned to purge themselves of their
stubbornness and recalcitrance, since this will do them no good. They also need
to do the following: offer ebo with a mature goat, feed Ogun with a dog, feed
Osun with a rooster, dard to eat Osun with two slugs, feed Odu with two
pigeons, Feed the elderly at night with 2 large rats, two hedgehogs, kola nuts
and palm oil, feed Ifa with ripe goats, buy at least 16 bottles of different
alcoholic drinks and wine for the Awo Present to drink to their
satisfaction. Ifa says that it is by doing this that the darkness will
leave the surroundings of those for whom this Odu is revealed. On these, a
verse in Obara-Meji says:
O san pee, o san pee
O yo tororo, o yo
tororo
Fikanfikan gba’le Aye
Dugbedugbe gb’ode Orun
kan
Akorinle’pa nii s’omo
Ogun
Ogun lo ji ni kutukutu
Lo na’wo ija a re
lalaala
Lai je
Lai mu
Lai mookun
Lai se le kuro l’awujo
K’olonje o ribi
je’unje re o
Awon ketekete nbele
Atari ponna ni ti
duuru
Igbo nla ni mo ya
Mo ba won gb’ohun
Alajogun
Yiya ni mo ya
Mo ba won pin eran
aiku
Eyi wesewese won
nda’fa
Eyi wesewese won
nd’ibo
Aira orun o san
Awo ile Oloye-moyin
Awure e mi je
O moorun l’ese
Awure e mi bi perere
O bi perere
O bi Aga-Dudu
Won fi j’oye Olu-Odan
O boi Akinbekun
Won fi j’oba ni
Sawewe-ile
Orunmila lo di
gbogboogbo
Ifa mo lo di
gbogboogbo
Ela Bara a mi
Agbonniregun
Gbogboogbo lowo n yo o
j’ori
Gbogboogbo l’ese n yo
o j’ona
Gbogboogbo l’egungun
okeere nyo ju ilu
Awon lo difa fun omode
kerekerekere Ile-Ife
Won nsawo lo si Ife
Akelubebeebe
Won ni ki won gba apa
aja
Ki won fi fun Ogun
Ki won gba akuko otan
galanja
Ki won fi fun Osu
Ki won gba igbin meji
ajira
Ki won fi fun
Osun-Sengese Olooya Iyun
Afide re’mo
Ki won gba eyele meji
sisiwowo-sisiswowo
Ki won fi fun
Odu-logboo-oje
Eleyiju ege
Ki won gba apata okete
Eji aaka
Okoro-koro obi
Alagbalagba epo
Ki won fi fun Iya a mi
okanran ni’yee
Ti nje apa’ni ma
gbaagun
Ki won gba igo oti
male ganranhun-ganranhun
Ki won fi fun omo-Awo
Ko omo-Awo o rihun je
Ki omo-Awo o rihun mu
Ki won gba ewure meji
ab’amu rederede l’abe
Ki won fi fun
Orunmila, bara a mi Agbonniregun.
Translation:
I suddenly crawl
And appeared feebly
The crisis involved
the whole world
And the pandemonium
enveloped the heavens
Who carried iron was
the scion of Ogun
Ogun was the one who
got up early in the morning
he raise his
hands (for war) menacingly
Without eating
And without drinking
And without hiding
wherever he want
And without giving in
to the assembly
For those who wish to
eat do so
The type of person
called ketekete nbele
And the big headed man
It was a great forest
that I branch
And I heard the voice
of Alajogun
And because I fork
Take part in consuming
the flesh of immortality
The little ones were
casting Ifa
And the little ones
were casting the Ibo
Thunder does not hit
The Oloye-Moyin
Resident Awo
My lucky charm was so
effective.
He carried fire in his
hands
My lucky charm was so
effective.
I had the sun on my
legs
My good-luck amulet
gave birth to several children
He gave birth to
Aga-dudu
He was made the
head of the forest
And gave birth to
Olopapanraga
he was made the head
of the savannah
And gave birth to
Akinbekun
He was made the
Sawewe-Ile Oba
Orunmila declared that
the one above this will be in its heights
I replied that the one
who went to his heights
Ela, my father known
as Agbonniregun
CLesley hands look
taller than the head
And clearly the legs
seem longer than the path
Clearly the tree of
Aragba from afar seems to be high mass than the buildings in a city
These were the
declarations of Ifa to the youths of Ife
When they were going
on a spiritual mission to Ile-Ife
They were told to take
an arm of a dog
And give it to Ogun
And a large, mature
cock
And give Osu
And two large slugs
To give them to
Osun-Sengese, the owner of the comb made with coral beads
She who uses bronze to
calm a baby
And two healthy
pigeons
To give them to Odu
logboo-oje
Owner of the delicate
balls of the eyes
And then two big rats
And two hedgehogs
Strong kola nuts
And plenty of palm oil
To give to my mothers,
owners of strong feathers
Also known as those
that kill without confiscation
Of the belongings of
the victims (witches)
And then take several
bottles of alcohol (liquor)
And unleash the Awos
For the Awo to see
something of eating
And for drink
And take two chivas
with massive breasts
To give them to
Orunmila, Agbonniregun my father.
Esu Odara ordered the
darkness of misfortune to cover their lives on the front
The darkness of
misfortune covered their lives by the front
He ordered the cloud
of disaster to cover their lives behind
And the cloud of
disaster covered their lives behind
Esu Odara declared
that it was a matter of obscurity
It was obscure what
Esu Odara used to cover their lives
We are however
grateful for 'Lagrima is the Awo of the eyes'
And 'Bathing the Body
Awo'
'The small stones in
the bed of the river
They are not aware
that the sun affects the stones outside the river '
They were the ones who
launched Ifa for the young people of Ile-Ife the second time
When they were going
back on a spiritual mission for Ife Akelu-bebeebe
They now collected a
dog arm
And they gave it to
Ogun
They collected a
large, mature cock
And they gave it to
Osu
They collected two
large slugs
And they were given to
Osun Sengese, the owner of the comb made with coral beads
She who uses bronze to
calm a baby
They collected two
healthy pigeons
And they were given to
Odu logboo-oje
The owner of the balls
of the eyes
They collected two
large rats
And two ground urchins
Big and strong kola
nuts
And abundant palm oil
And they gave them to
my mothers, the owners of the strong feathers
Those who kill without
confiscating the properties of their victims
They collected several
bottles of alcohol
And they were given to
the Awos
For the Awo to see
something to eat
And should
They collected two
large and mature chivas with massive tits
And they were given to
Orunmila, Agbonniregun, my father
Esu ordered that the
obscurity of the misfortune which covered their lives on the front
Let the darkness move
And outside to cover
the mountains in the forest
He commanded the cloud
of the disaster that covered their lives behind
That they should move
And that they were
going to cover the mountains in the savannah
Esu Odara said that it
was a matter of enlightenment
It was the
enlightenment that Esu Odara used to open his eyes
We do not practice Ifa
in the dark
We also do not
practice Ifa in secret places
I'll have my eyes so I
can see
Illumination
Please have my eyes so
I can see
Illumination.
Ifa promises that all
the misfortunes and disasters in the lives of those for whom this Odu is
revealed will soon give way to enlightenment, peace, progress and prosperity.
Ifa however warns him, that these people should not go and invite problems
through ambition, lack of consideration, dishonesty and egocentrism.
COMMENTAREIS OR
LESSON TO LEARN FROM THE ODU IFA ABOVE
Adolescent or youth
should exercise moderation in their ambition so that they don't invite problems
to their own life.
VII.
Ifa says that he
foresees the flow of prosperity for the person for whom this Odu is revealed.
Ifa says he or she does not need to hurry since their prosperity will come at
the right time. Ifa says that the employment of the person for whom this Odu is
revealed will make him or her large and great in life . Ifa says that he or she
is to make ebo for prosperity and wait patiently for the moment to arrive.
Ifa says that there is
a need for the person for whom this Odu is revealed to offer ebo with 3 white
doves and money. Afterwards, he or she needs to venerate Ifa with pumpkin
cooked with melon. Ifa says that with this ebo, sincerity, perseverance and
patience, the success for the person for whom this Odu is revealed will surely
Succeed.see what this verse of Obara meji have to say as regard this:
Ka m’efun ka fi to’le
aje
Ka m’osun ka fi to’le
ileke
Ka m’eeedu ka fi to’le
aso
Akoda ori won kii rare
I’ale oja
Dia fun Eji-Obara
Ti yoo se Ikeje Odu
wale aye
Ti n ba won re’le
olofin lo ree se’ebo
Ebo ni won ni ko se
Translation:
Let's mark the room
full of money with chalk
And the room full of
beads with osun
And the room full of
clothes with charcoal
The first corn meal
can never stay in the market for long
This was the Ifa
launched for Eji-Obara
Who would come to the
world as the seventh Odu
And who would
accompany others in a mission to the Palace of Olofin
He was advised to
offer ebo
When the 16 major Odus
were coming into the world from the sky, Obara-Meji occupied the seventh
position. He was advised to make sure to maintain that position all the time.
He was advised never to aim for a higher position than this, since this
position would bring unlimited opportunities to him. He was also advised to
wait his turn after major major Odu: Eji-Ogbe, Oyeku-Meji, Iwori-Meji,
Odi-Meji, Irosun-Meji, and Owonrin-Meji had taken their turn in whatever the
group wished to do Before he introduced himself and took his own turn. He was
advised never to be rushed in anything he planned to do. He took those advice
and lived according to them.
While on earth, he
always made sure that his seventh-number position was maintained. He never
demanded for a higher position. He used to take his turn on all the things he
did. He was never in trouble for anything in life. So, when Olofin invited the
16 major Odus again by consulting Ifa, he went to the Awo group mentioned
earlier by his own Ifa query. He wanted to know what his chances of success
were in Olofin's palace. The Awo informed him that he would be more successful
than all his colleagues put together. He was advised to go alone, grasp the
truth, take his turn and maintain the decorum. He was also advised to offer ebo
with three white doves and money. He was told that he should also serve Ifa
with pumpkin. The Awo informed him that Olofin needed to serve Ifa with pumpkin
also so that there would be comfort, peace, progress and development in his
community.
In the Olofin Palace,
the 16 major Odus cast ifa divination for Olofin. One by one, beginning
with Eji-Ogbe, they narrated the revelation of the Oracle to Olofin.
They all predicted
peace, progress, comfort, development and well-being in general for Olofin and
his subjects. They demanded for rams, goats, cows, rams, pigs, jewelry and
expensive Olofin clothing materials. When it was the turn for Eji-Obara, he
also predicted progress, peace, comfort and development for Olofin and his
subjects. He told Olofin to offer ebo with three white doves and to serve Ifa
with pumpkins. After this the rest report. The remaining Awos continued with
their predictions and they advised Olofin to offer ebo with large animals like
the others did.
In the end, Olofin was
impressed with the level of humility and the transparent honesty deployed by
Eji-Obara and decided to reward him accordingly. He gave all that the other
remaining principal Odus advised to him who offered as ebo such as rams, goats,
rams, goats, pigs, cows and others to those who demanded it and in the number
in which they demanded it. He gave Eji-Obara three large pumpkins for his
personal consumption and three more for him to feed Ifa as he had said. All of
them left the palace of Olofin and dispersed to their respective houses. All of
them were making faces at Eji-Obara for their demands and for receiving just
three pumpkins for all their efforts. But surprisingly, Eji-Obara was very
happy and satisfied with what he had received in the palace of Olofin,
Arriving home,
Eji-Obara showed his wife what he had obtained from Olofin, and explained to
her What was given to the other leading Odus. The wife suppressed anger
against her husband by demanding only pumpkins. When Eji-Obara when he asked
her to peel the three gourds intended to feed Ifa to Olofin's benefit she
frankly refused, telling her husband who brought the pumpkins that he
peeled them and prepared them all all by himself and served them
to the Ifa. The wife said she was not going to be party to such a display
of nonsense. Hearing this from his wife, Eji-Obara decided to do it himself. He
took one of the pumpkins; He took his knife and cut it in two. Surprisingly
pure gold of inestimable value spilled. He took the second pumpkin and the
short, expensive beads of various types spilled, the third pumpkin produced
several high quality stones and ornaments. His wife did not let him cut the
fourth pumpkin before she took it from him. The six pumpkins brought prosperity
to them that the entire community would use for a lifetime. It was a huge
surprise to them. The wife began to sing her praises to her husband for his
foresight, wisdom, sincerity, uprightness, and honesty. Eji-Obara and his wife
lived happily for a long, very long time.
Unknown to the couple,
however, Olofin in appreciation of the honesty deployed by Eji-Obara hollowed
holes in the pumpkins and filled them with the jewels and ornaments found in
them. All 15 remaining main Odis came to congratulate Eji-Obara and his wife on
their good luck and success. Eji-Obara brought three other pumpkins to feed Ifa
by Olofin as Ifa requested. After this, he went to express his gratitude to the
Monarch.he said that is exactly what his babalawo has predicted.
Ka m’efun ka fi to’le
aje
Ka m’osun ka fi to’le
ileke
Ka m’eeedu ka fi to’le
aso
Akoda ori won kii rare
I’ale oja
Dia fun Eji-Obara
Ti yoo se Ikeje Odu
wale aye
Ti n ba won re’le
olofin lo ree se’ebo
Ebo ni won ni ko se
O gb’ebo, o ru’bo
Nje ki lo ta too fi
l’aje
Elegede mere ni mo
tati mo fi l’aje
Translation:
Let's mark the room
full of money with chalk
And the room full of
beads with osun
And the room full of
clothes with charcoal
The first corn meal
can never stay in the market for long
This was the Ifa Cast
for Eji-Obara
Who would come to the
world as the seventh Odu
And who would
accompany others in a mission to the Palace of Olofin
He was advised to
offer ebo
He obeyed
Now what was it you
sold to become so rich?
It's pumpkins that I
sold to get my wealth.
Ifa says that the
person for whom this Odu is revealed to triumph in a miraculous way there is
the need for cooperation between husband and wife where this Odu is revealed.
Greater cooperation; Better for the couple.
COMMENTARIES OR LESSON
FROM THE ODU IFA OBARA MEJI ABOVE.
i.Contentment is
essential for success in life. Eji Obara as seen in this verse was satisfied
with postion and he eventually even become richer than the other.
ii.Honesty and
transparency is essential for success and posperity in life. As see in the case
of Eji Obara in the verse of odu ifa above. when ifa only request pumpkin, he
didn't say because the client in question is king and started mentioned big
sacrificial item like other major Odu do. This is what make king rewarded
him with wealth that put end to poverty. As you can see in the odu ifa above.
iii.Cooperation
between husband and wife is essential for success.
VIII.
Ifa says that he
foresees two good things for the person for whom this Odu is revealed. Ifa says
he foresees the ire of a Children and prosperity for this person. Ifa says
something is coming to this person's path. Ifa advises him or her to get two of
these things and not to think that he or she will not be able to handle both at
the same time. If it is business materials what he or she needs to buy two and
if it is material for the house so Ifa was consulted, two should be purchased.
By doing this, comfort is assured. Ifa also says that if the person is in need
of a baby, the baby will come and prosperity will accompany him.
Ifa advises the person
for whom this Odu is revealed to offer ebo with 2 pigeons and money. On this,
Ifa says:
Onba o ra ni t’omo aja
Emi to ba sanwo o re
ni yoo gbe lo
Dia fun Oba
Ti yoo ra meji loojo
Ebo ni won ni ko se o
Translation:
Intention to buy is
not enough to buy a puppy
Who pays first is who
takes it
This was the if cast
for the Oba
Who would buy two
things in the same day
He was advised to
offer ebo
Oba was poor and
childless. He had been married for several years without an issue
Everything that he and his wife did to have a child, prove to be abortive.
Their efforts to make them ,were also a failure. One day however,
someone came to him with some rare but beautiful breed
puppies for him to buy. He did not have any money but put it in a project that
could eventually fail. Consequently on this, Oba went to the awo mentioned
above for Ifa consultation to determine if it was worthwhile to buy the puppy
at that time, raise him to adulthood and then be selling his puppies to others.
The Awo told him that
he was about to buy something which he expected to use as an investment. He was
told not only that he bought it, but that he should make sure to buy two
of the article at the same time. The Awo assured him that success was assured
if he did this. The Awo also told him that if he bought two of these items, his
wife who had been childless until now would become pregnant and give birth to a
bouncing baby boy. When Oba told the Awo that he was about to buy a
puppy, raise it and then sell the puppies to others in the future; And that he
did not have money to buy at the same time. Oba said that he would buy one and
tell the seller of puppies that he would come later to buy the other. The Awo
however urged him to borrow money to ensure that he bought two at the same time
and a promise to buy a puppy added nothing since the person who brought his own
money is the legitimate owner who will go with the puppy. He also advised Oba
to offer ebo with two pigeons And money money. All this Oba did. He then
went to borrow money and bought two puppies. He started feeding and caring for
the puppies.
About a year later,
the two became pregnant. Surprisingly, his wife got pregnant too. The two
Puppies gave birth to 16 puppies between them. Over a period of two
years, they gave birth three times. Oba's wife also gave birth twice. Oba sold
the puppies at an exorbitant price and use the profit made to start their own
farm. He employ several men able to help him prepare the soil, cultivate
and plant crops. Within three years of having offered the ebo, Oba was a rich
man. He was very pleased and full of gratitude to Olodumare and his Awo.he said
that is exactly what his Awo has said.
Onba o ra ni t’omo aja
Emi to ba sanwo o re
ni yoo gbe lo
Dia fun Oba
Ti yoo ra meji loojo
Ebo ni won ni ko se o
O gb’ebo, o ru’bo
Igba Oba ra meji loojo
La di olowo
La di olomo
Igba Oba ra meji
Lara too ro’ni o
Translation:
Intention to buy is
not enough to buy a puppy
Who pays first is who
takes it
This was the ifa cast
for the Oba
Who would buy two
things in the same day
He was advised to
offer ebo
He obeyed
That's when Oba bought
two in a day
That we were blessed
with wealth
And also blessed with
children
That's when Oba bought
two
That we had peace of
mind.
Ifa says that this
person will have peace of mind. He or she will be blessed with wealth and
children. Even if this person is experiencing financial hardship now, there
will be success, happiness, children and satisfaction.His blessings will be in
double folds.
COMMENTARIES OR LESSON
FROM ODU IFA OBARA MEJI VERSE ABOVE
seeking divine
guidance and obedience is important to success as exhibit by Oba before buy the
puppies.
Investment and re
-investment of profit is a way out of poverty as practice by oba who makes
profit from selling dog and re -invest it on farming.
IX.
Ifa advises the person
to whom this Odu is revealed to offer ebo so that those who are in love with
him or her do not abandon him or turn against him or her. In the same vein, Ifa
advises the person to whom this Odu is revealed to offer ebo so that his wife
or people do not deserted him when he needs them most. Ifa, however, assures
the person to whom this Odu is revealed that all those who have abandoned him
or her will come later to embrace him.
Ifa says that there is
a need to offer ebo with 3 roosters, 10 rats akosin, and money. He or she also
needs to feed Ifa with 10 Akosin or ago rats, palm oil, alcohol and
money. After this, there is a need to serve Esu with a rooster, palm oil,
alcohol and money. The moment this is done, victory and success will be
assured.see what ifa say on this :
Eefin gori aja o ru
gobugobu
Eefin-i paakun nii rin
koroy-koroyi
Dia fun Okanmbi
Ti won fi l’edu oye
Ti won o pin l’ogun
Ebo ni won ni kose
Translation:
Smoke enters the roof
and rises to the sky
The smoke from the
attic increases in a windy manner
This was the Ifa
divined for Okanmbi
Who, after being
nominated for a stool
He was not share
any inheritance
He was advised to
offer ebo.
Okanmbi is one of the
sons of Olofin. He was the apparent heir to his father's throne. When Olofin
his father was alive, Olofin was the Oba with vast resources. Olofin was the
regent of Olodumare on earth. He possessed all things on earth. When Olofin was
together with his ancestors, Okanmbi had traveled outside Ile-Ife during that
time. Before he returned however, his brothers and sisters conspired against
him and shared all that belonged to his father behind his back leaving nothing
to him. When the return, many people expected a confrontation. They got
involved with their other brothers against him. They thought that with nothing
in his name, that would weaken him considerably when he finally assumed the
throne of his father. His brothers became Obas in all other cities and towns
around Ile-Ife.
Instead of putting a
fight, he chose to approach the Awo mentioned above for consultation of
Ifa: What would he do to obtain respect like the next Olofin without anything
in his name except the title? Would he be able to overcome the conspiracy of
the people? Was life as interesting as it had been for his father? These and
other questions were those that waved his mind before the outside by
consultation of Ifa. He wanted to be sure that it was worth the throne since he
had been dismantled and stripped naked by his brothers.
The Awo assured him
that he was going to succeed in life. He was told to go ahead and put the whole
process of being installed as the moving Olofin. He was told that he would be
the one who would inherit the world. He was also told that he would be bigger
than all his brothers put together. He was advised to offer ebo, feed Ifa and
Esu Odara as stated above. He obeyed. Soon after this period; He was installed
as the next Olofin.
Shortly after the
installation, he summoned all his brothers and claimed for his own part of his
father's belongings. He was informed that there was nothing left. Esu Odara
however became a human being and reminded everyone that they had not given the
land to anyone. The other brothers thought that it was not much that could be
done with the land except to cultivate it. They all decided to give the land to
the Olofin. Esu Odara begged Olofin to accept the land in good faith. Olofin
did. All the brothers were happy and dispersed to their various destinations.
As soon as they left, Esu Odara told Olofin that he had been the one to whom
they had given the most invaluable possession: He told Olofin that the
implication of this was that all his brothers were only tenants in their land .
Esu Odara asked Olofin to start asking for the rent immediately.
Like a cemetery after
the meeting Okanmbi sent his messengers to all his brothers to bring news that
they were tenants on their land and that they needed to bring the rents over
the years basically. This is how they realized that they inadvertently made
Okanmbi the heir of the whole world. They realized that everything that they
would put on the earth belonged to the owner of the land. From that day, they
all started paying rent on the land of Okanmbi. Those who could not afford the
payment released some of the possessions they had inherited. This included
crowns, jewelry, buildings, agricultural products, clothing materials, and
other essentials of life. This is how Okanmbi became the greatest king of
all generations. he was happy that, that is the exact prediction of his Awo
Eefin gori aja o ru
gobugobu
Eefin-i paakun nii rin
koroy-koroyi
Dia fun Okanmbi
Ti won fi l’edu oye
Ti won o pin l’ogun
Ebo ni won ni kose
O gb’ebo, o ru’bo
Nje e ya wa o, e wa
sin
Gbogbo omo eni
E ya wa e wa sin
Gbogbo omo eni
Translation:
Smoke enters the roof
and rises to the sky
The smoke from the
attic increases in a windy manner
This was the Ifa
divined for Okanmbi
Who, after being
nominated for a stool
He was not
shared any inheritance
He was advised to
offer ebo.
He obeyed
Come here and pay your
tribute
All our children
Come and pay your
worship
All our children.
Ifa says that all
those who have abandoned the person for whom this Odu is revealed will
eventually come and serve under him ifa advises this person not to show anger,
impatience or revenge. He or she will inherit the world.
COMEMENTARIES OR
LESSON FROM ODU OBARA MEJI VERSE ABOVE
wisdom, directions and
guidance is nessecarry to settle dispute rather than fighting as exhibit by
Okanbi .
leader who want to
have follower should have a forgiving spirit.
X.
Ifa foresees the
coming of a baby for the person for whom this Odu is revealed. Ifa says that
the baby will bring joy and happiness for the couple. The name of this baby
when it arrives is Fakayode-Ifa brings joy. Ifa advises the person for whom
this Odu is revealed needs to offer ebo with 4 rats, 4 fish, and a hen. The
tanbien needs to serve Ifa with 4 rats, 4 fish and a hen. About this Ifa says:
Kokoro gidigba nii rin
bi eni ti nf’ori jo
Kokoro gidigba nii rin
bi eni to nf’idi jo
Dia fun Fakayode, omo
Obara-Meji
Nigbati o nt’orun bo
wa’le aye
Ebo ni won ni ko se
Translation:
A big insect walks
like it's dancing with its head
A small insect walks
as if dancing with its abdomen
These were the
declarations of Ifa for Fakayode, the son of Obara-Meji
When he was
coming from heaven to earth
He was advised to
offer ebo
The couple involved
here was looking for a baby for a long time without success. It was during
their efforts to get one that they settled to the two Awos mentioned above
for consultation of Ifa. During the consultation, Obara-Meji was
revealed. The Awo assured them that they would get what they were looking for
and that the baby would bring joy to their lives and home. The Awo also said
that the baby they would have was Obara-Meji's son from the sky. In light of
this wisdom, there was a need to venerate Ifa together with the ebbo they
were to offer and then name the child Fakayode when he arrived. The Awo advise
them to offer ebo with 4 rat and a hen. They also asked the couple to
feed Ifa with 4 rats, 4 fish and a hen. They obeyed.
Three months after
they offered ebo, the wife became pregnant. She then gave birth to a baby boy.
The baby was named as the Awo advised. Loyal to the prognostics, the baby
brought unlimited joy to o their lives and home. They were so happy and
grateful to Olodumare for giving them their own child and for bringing joy into
their lives.they say that is the exact prediction of the Awo
Kokoro gidigba nii rin
bi eni ti nf’ori jo
Kokoro gidigba nii rin
bi eni to nf’idi jo
Dia fun Fakayode, omo
Obara-Meji
Nigbati o nt’orun bo
wa’le aye
Ebo ni won ni ko se
Won gb’ebo won ru’bo
Nje kinni yoo gbe
Fakayode fun mi o
Obara-Meji ni yoo gbe
Fakayode fun mi o
Translation:
A big insect walks
like it's dancing with its head
A small insect walks
as if dancing with its abdomen
These were the
declarations of Ifa for Fakayode, the son of Obara-Meji
When he was
coming from heaven to earth
The couple was advised
to offer ebo
They obeyed
Now, what is it that
will bring Fakayode ?, Ifa brings me joy
It is Obara-Meji who
will bring joy to me.
Ifa says that it will
bring joy in the life and home of the person for whom this Odu is revealed. Ifa
will also give him or her the blessing of a baby.
XI.
Ifa says that if it is
a man for whom this Odu is revealed he is mature enough to have his own wife
and children, his priority at this time is for him to marry and reassure
himself. He should be impressed because living a single life is not in his best
interest. Ifa says that the person has been referring to accumulating wealth
and other expensive materials to show class or position. This person also likes
to look, smell tasty and look elegant all the time. Ifa says that all that is
vanity such an attitude will not bring you any gain. He needs to think about
how to build his own family that will ensure his future is great . Ifa will
continue to provide wealth and security for him. He needs to think less about
money, accumulation of money and satisfaction rather than planning to build a
home for himself.
Ifa says that this
person should offer ebo with part of his expenses, his jewels, shoes,
handbags, watch, perfumes and other related fashion articles. He also
need to feed Ifa with 4, rats, 4 fish, 2 hens and money. Above all, a stanza in
this Odu says:
Amukan l'Oyan-an
Amosun l'Onko
Dia fun Orunmila
Ifa nsawo ko ni Adibo
Ebo won ni ko se
Translation:
Amukan in the city of
Oyan
And Amosun in the city
of Onko
They were the Awos who
guessed Ifa to Orunmila
When he was practicing
without his own Adibo
He was advised to
offer ebo,
Orunmila was very
successful. He had everything a person desired, a good and spacious house, many
horses, several dresses, assorted beads, shoes and sandals made of leather and
beads and many other things like an expensive cane, elephant tusks and others.
In spite of all this,
he knew that something was missing in his life. He is however so busy in his
work as to have time to attend to his personal affairs of his life.
One day, he sent a
message to Amukan and Amosun in Oyan and Onko respectively to come and launch
Ifa for him. These two were his former students whom he sincerely trusted.
After the consultation of Ifa they declared that even Orunmila was a realized
Babalawo, something was missing in his life because he did not have his own
Adibo. They said it very clearly to him that even when he had a house, he was
still missing a home. He did not have those who would accompany him to serve
Ifa.
They told him that a
wife and children are the Adibo. He was urged to begin to think seriously about
going to have his own Adibo because there rested the continuous future of the
continuity of his life. He was advised to offer some of the wealth that he had
accumulated as ebo. This included your expenses, canes, beads, sandals, shoes,
iroke beads and other jewelry. Orunmila did it.
Shortly after this, he
married and his wife gave birth to several children for him. Any day he was
planning to serve Ifa, his wife came with the tray full of kola nuts and bitter
nuts while her children brought the tray of guinea pepper. He was a Babalawo
realized in the true sense of the word. His future was guaranteed since he had
those who would continue in his name after he had left this to his ancestors.
Amukan l’Oyan-an
Amosun l’Onko
Dia fun Orunmila
Ifa nsawo ko ni Adibo
Ebo ni won ni ko se
O gb’ebo, o ru’bo
Ifa o to gege ki n
l’Adibo temi
Aya eni l’Adibo eni
Ifa o to gege ki n
l’Adibo temi
Omo eni l’Adibo eni
Ifa o to gege ki n
l’Adibo temi
Bo ba diwoyi ajodun
Baya ti n gbe’gba obi
Omo a maa gbe’gba ata
Translation:
Amukan in the city of
Oyan
And Amosun in the city
of Onko
They were the Awos who
divined Ifa for Orunmila
When he was practicing
without his own Adibo
He was advised to
offer ebo
He obeyed
Ifa it's time for me
to have my own Adibo
The wife of one is the
Adibo of one
Ifa it's time for me
to have my own Adibo
The children of one
are the Adibo of one
By this time next year
As my wife loads the
tray of kola nuts
My son will also carry
the tray containing the guineas peppers.
Ifa says that the
person for whom this Odu is revealed must have its own Adibo. That is when he
needs to give and get married and having his own children the primary
attention.
This person need to
give attention and priority to a family life and subtract importance to
the search and accumulation of material wealth for now.At the end he or she
will get all
COMMENTARIES OR LESSON
ON THE VERSSE OF OBARA MEJI ABOVE
Children and Marital
life-that is having wife or husband and children is the most essential thing in
life over money. No one should because of material things neglect this as many
people in this generation do.
XII.
Ifa says that for the
person for whom this Odu is revealed he needs to serve Eriwo with kola nuts. By
doing this, long life is guaranteed for him or her. Ifa says that for the
person for whom this Odu is revealed will live a long time, he will become old
and enjoy the fruit of his work. Ifa says he needs to be breaking kola nuts to
serve Eriwo regularly so that the opportunities to live to an old age are
strengthened. On this a stanza in Obara-Meji says:
Eeri Awo ara
Dia fun Eji-Obara
Ti yoo pa’bi f’Eriwo
je
Ebo ni won ni kose
Translation:
Stench, the Awo of the
body
This was the ifa
divined for Eji-Obara
Who would break kola
nuts for Eriwo to consume
He was advised to
offer ebo.
Eji-Obara was one of
the 16 major Odus. He occupied the seventh position. He was a prominent Ifa
practitioner. He was blessed with riches, a good wife, good children,
immensurable properties and potential to acquire more and more of the good
things in life.
One day, Eji-Obara
approached the Awo mentioned above to know what he had to do to have a long and
comfortable life on earth. The Awo advised you to make a point of being
breaking kola nuts for Eriwo to eat on a regular basis. He agreed. He began to
do it from that day. He was breaking kola nuts for Eriwo every seven days. He
did this for a long but long time. He lived in comfort and peace of mind for a
long but long, long time.He was happy and say
Eeri Awo ara
Dia fun Eji-Obara
Ti yoo pa’bi f’Eriwo
je
Ebo ni won ni kose
O gb’ebo, o ru’bo
Nje talo n pa’bi
f’Eriwo je?
Eji-Obara lo n pa’bi
f’Eriwo je
Translation:
Stench, the Awo of the
body
This was the ifa
divined for Eji-Obara
Who would break kola
nuts for Eriwo to consume
He was advised to
offer ebo.
He obeyed
Now, who was breaking
kola nuts for Eriwo to eat?
Eji-Obara was the one
who was breaking kola nuts for Eriwo to eat.
Ifa says that the
person for whom this Odu is revealed will not be allowed to die young. He or
she will not only live a long life, but will also live with relative peace and
comfort.
COMMENTARIES OR LESSON
FROM THE VERSE OF OBARA MEJI ABOVE
It can be deduce from
the odu ifa above that it even when everything is booming that humans
being need to seek more spiritual guidance and protection for more improvement
and prevent any catastrophe that might arises.
XIII.
Ifa urges this person
to whom this Odu is revealed to offer ebo so that he or she does not experience
evil in their life. Ifa says that the person bringing this problem has a
great omen of an undeserved punishment for others. The person in question who
will brings this misfortune is described by Ifa as someone with a big
head ,a mouth, and thick lips. Ifa says that the person for whom this Odu is
revealed will receive a great favor,if the appropriate ebo is offered as
prescribed here. A goat and money is what should be offered as ebo. There is
also a need to serve Ifa with a goat. In doing this, this harbinger of
misfortune will use his or her head to bring trouble. On this, Obara-Meji says:
Idesun ni o mu keregbe
d’orun
Dia fun
Agbigboniwonran
Ti yoo se gbenagbena
Barapetu
Ebo ni won ni ko waa
se
Translation:
A trickle of water can
not submerge the grourd up to it neck
These were the
declarations of Ifa for Agbigboniwonran
Who would be the
designer of the Orunmila coffin
He was advised to
offer ebo
By the time
Agbigboniwonran brought the coffin to Orunmila's house, he had brought the same
coffin to Alara, Ajero, Owarangun and Oloyoo, and had destroyed their houses.
He had carried the coffin to the house of several prominent persons and had
destroyed and dispersed their houses. Anyone who carried the coffin to his
house would die and the whole family was totally destroyed. Those who did not
die abandoned the house altogether. This made Agbigboniwonran's name
terrifying, when people heard of his name; They were starting to panic and
running off. One day, Agbigboniwonran planned how to bring the same coffin to
Orunmila. He was aware that Orunmila was a powerful person. He therefore went
to Babalawo previously mentioned for ifa consultation . The Babalawo warned him
not to seriously attempt what he intended to do, unless he wished his evil
design would leap towards him. He was advised to offer ebo with a goat and
money. He simply ignored the Awo's taunt, thinking that damaging Orunmila
should not involve such elaborate precautions. He intensified his preparations.
Meanwhile Orunmila had
a dream. In the dream, he could sense that the danger was hiding somewhere.
Consequently he went to the same awo by consultation of Ifa. The Awo informed
him that even when a person claimed to be his friend was bringing misfortune to
the door of his house he could nevertheless overcome the evil designs. Orunmila
was assured that the evil plans of this person would jump back to that party.
This person was described as having a large head, a large mouth and thick lips.
The Awo advised Orunmila to offer ebo with a mature goat and feed Ifa with a
goat. Orunmila obeyed instantly.
A few days later
Orunmila offered the ebb, he saw Agbigboniwonran coming alone on the road with
a coffin in his head; Orunmila was well prepared for him. When he reaches the
rim of the house of Orunmila, he tries to accommodate the coffin by lowering it
on the ground. Orunmila immediately let him carry his coffin out since he was
not interested in his or her luggage. Agbigboniwonran didn't put the coffin
down for his humiliation, the coffin was on his head. This is how he has
been carrying his coffin to this day. Thus Agbigboniwonran remembered the
warning of Babalawo, he was full of remorse for not having heard the advice.
But unfortunately, it was too late to make amendment. On the other hand, when
Orunmila remembered the advice of the Awo, he was full of gratitude for having
listened to his advice. He was singing and dancing and praising Olodumare.he
said that is exactly what his babalawo had predicted
Idesun ni o mu keregbe
d’orun
Dia fun
Agbigboniwonran
Ti yoo se gbenagbena
Barapetu
Ebo ni won ni ko waa
se
O koti ogbonhin se’bo
O gbe fun Alara
Ile Alara tu
O gbe fun Ajero
Ile Ajero tu
O gbe fun Owarangun
Aga
Ile Owarangun-Aga tu
O gbe fun Oba
loja-loja
Ile Oba loja-loja tu
O gbe fun Oba
lade-lade
Ile Oba lade-lade tu
O wa ni oun yoo gbe
fun Orunmila naa
Ebo ni won ni ki
Orunmila se
Orunmila gbe’ebo, o
ru’bo
Nje Agbigboniwonran
gb’eru re o
Eleru o maa gbee lo o
Translation:
A trickle of water can
not submerge the grourd up to it neck
These were the
declarations of Ifa for Agbigboniwonran,
Who would be the
designer of the Orunmila coffin
He was advised to
offer ebo
He ignored the advice
Design the Alara's
coffin
The family of Alara
dispersed
And I designed it for
Ajero
Ajero's family
dispersed
He designed it for
Owarangun-aga
The Owarangun-aga
family dispersed
He designed it for the
oloja in the market
And for crowned Kings
Then he planned to
design one for Orunmila
Orunmila was advised
to offer ebo
He obeyed
Now, Agbigboniwonran,
load your load
Loads are charged by
their owners.
Ifa says that the evil
doer would carry his own evil plans. In the same vein, Ifa warns the person to
whom this Odu is revealed not to contemplate any evil against someone since the
wickedness could end in its own door of his house. As it is true that those who
plot evil against others will be equally burdened by him or her. It is better
for him or her not to think evil, not speak evil and not do evil for fear of
repercusion.
COMMENTARIES OR LESSON
FROM THIS VERSE OF obara MEJI
The verse make it
clear that it is not good for any human being to involve or engaged in any act
of wickedness towards others person, because nemesis will definitely catch up
with any one doing evil things. If you sow wind you will definitely reap
whirlwind.
XIV.
Ifa says that for the
person to whom this Odu has been revealed needs to offer ebo against unforeseen
events which could spoil what he or she has invested in planning his whole
life.
Ifa also says that the
person or group for whom this Odu is revealed needs to offer ebo so that he or
she or the group are able to reach the desires of their heart.
Ifa says the chances
of making a triumph of his plans are high. At the same time, the chances of
these plans being lost because of unforeseen mishaps are also high.
Ifa says there is a
need to offer 3 white doves, 1 adult goat and money as ebo and at the same time
feed Esu Odara with a rooster for him or her to be able to achieve their goals.
They also need to offer ebo with an adult goat and money, and at the same time
feed Esu Odara with a rooster so that their plans are not damaged by unforeseen
misfortunes. On these two situations, Ifa says:
Mo ji, mo ba erin ninu
igbo
Mo ni erin pele o,
alawo o moduru moduru
Mo ji mo ba efon
l’odan
Mo ni efon pele o,
alawo pasipasi
Mo ji mo ba agbonrin
ninu igbo
Mo ni agbori pele o,
alawo medumbu
Mo ji mo ba ere
l’abata
Mo ni ere pele o,
alawo kinnikinni
Ila so ogun, ila nlo
s’ode orere
Ikan so ogbon, ikan
won a re Ibayigbo
Dia fun Orinlojo omo
eranko
Ebo ebu-eyin ni won ni
ki won waa se
Translation:
Getting up, I met the
elephant in the woods.
I said my greetings to
the elephant, owner of the skin like mud type
Getting up, I met the
buffalo in the grasslands
I said my
greetings to the buffalo, owner of the skin of the color of the back of the
trees
Getting up, I met the
good Boa contriptor on the swampy shore of the river
I said my greetings to
the good contriptor, owner of the spotted skin
The okro produced 20
fruits, and went to Orere
And the garden egg
produced 30 fruits, and went to Ibayigbo
These were the
declarations of Ifa to the 164 animals
When they were advised
to offer ebo against unforeseen disasters.
The whole animal
kingdom had become tired and obsolete by the activities of the hunters. The
hunters hunted, chased the animals and killed the animals without a justified
reason. They used their skins to decorate their houses, to make bags and shoes
and even to make straps. They ate their meats. Each time the hunter's wife gave
birth to a new baby, one or more animals were sentenced to death. Sometimes it
was the celebration of a title of leadership, bestowal, could be an ordinary
birthday or thanksgiving, the hunter made sure that at least one animal would
be killed for each celebration. To make it short, every time a human wanted to
express their joy or celebrate an event, they would do disastrous ravages and
pains on animals. To find a solution to the hunter's threat, they chose 164
representatives from among them to ensure their well-being. The representatives
deliberated, and starting from the result of their deliberations it was for
them to move away from the vicinity of the hunters in their totality and it was
for them to establish their own market. They suggested that it would be wise to
be living near the market so that they could effectively cut off any
relationship with hunters in general.
The complete animal
kingdom took these suggestions. They moved away from cities and villages. They
set up their own market. Before long, the market grew very large. One day, the
animal representatives went to the Awo mentioned earlier by consulting with Ifa
to determine what they were doing so that their market would expand and more
business would flourish better for them in their future generations. The Awo
told them that their business was going to flourish and that their market was
going to expand. They were advised to offer ebo with three pigeons, a goat and
money. They were also advised to feed Esu Odara with a rooster. After this they
were advised to offer ebo against unforeseen disasters which could cost them
their lives. They were advised to use a goat and money for the ebo and feed Esu
Odara with a rooster.
The representatives
felt that an unforeseen disaster could never fall to them since they had taken
measures for such eventualities. They had moved well away from the human
population and therefore no other harm could fall to them from another front.
They offered the first ebo and ignored the second.
Mo ji, mo ba erin ninu
igbo
Mo ni erin pele o,
alawo o moduru moduru
Mo ji mo ba efon
l’odan
Mo ni efon pele o,
alawo pasipasi
Mo ji mo ba agbonrin
ninu igbo
Mo ni agbori pele o,
alawo medumbu
Mo ji mo ba ere
l’abata
Mo ni ere pele o,
alawo kinnikinni
Ila so ogun, ila nlo
s’ode orere
Ikan so ogbon, ikan
won a re Ibayigbo
Dia fun Orinlojo omo
eranko
Won ni ki won rubo
ebu-eyin
Won l’awon o l’ebo o
ru
Awon awoyeroye Awo ile
Orunmila
Dia fun awo ode Ikare
Won s’ode-s’ode won o
r’eran pa
Ebo ni won ni ko won
se
Won gb’ebo, won ru’bo
Ko pe ko jinna
Ewa ba ni ni jebutu
ire gbogbo
Translation:
Getting up, I met the
elephant in the woods.
I said my greetings to
the elephant, owner of the skin like mud type
Getting up, I met the
buffalo in the grasslands
I said my
greetings to the buffalo, owner of the skin of the color of the back of the
trees
Getting up, I met the
Boa constriptor on the swampy shore of the river
I said my greetings to
the Boa constriptor, owner of the spotted skin
The okro produced 20
fruits, and went to Orere
And the berengena
produced 30 fruits, and went to Ibayigbo
These were the
declarations of Ifa for the 164 animals
When they were advised
to offer ebo against unforeseen disasters.
They refused to obey
The pre-seen observes
and analyzes, the resident Awo of Orunmila
They were the Awos who
threw Ifa for the Ikare hunter
When they hunted
without killing any prey
They were advised to
offer ebo
They obeyed
And not too late, not
too far away
Let's get together in
the middle of prosperity
Ifa says he will not
allow the person for whom this Odu is revealed to suffer from an unforeseen
calamity. Ifa also says that this person has been struggling, without success
for a long time, should perform in his due course of time.
COMMENTARIES OR LESSON
FROM THE ODU IFA OBARA MEJI ABOVE
It can be deduce that
unnecessary overconfidence and disobedience of divine instruction is
detrimental to human safety.
XV.
Ifa warns the person
to whom this Odu has been revealed to give up being boastful unnecessarily. Ifa
says that this person boasts in excess; He or she complains too much, he or she
promises people, especially their opponents, fire and brimstone when he or she
has no power to affect in any way those who threaten.
Ifa says that because
of his boasting, those who would help him do not because of his or her
boast of their self-sufficiency, able to feed themselves. As a result of
his incessant complaints, those who might have taken a sympathetic view of his
affairs consider him a plaintive complainer, and they do not want to have
anything to do with him, for the fact that he or she boasts of his Ability to
wreak havoc and disasters on their opponents. Those against him or her always
overestimate their abilities and whatever they plot against him or her was
always a prey to over auction.
Ifa says that the
person for whom this Odu is revealed will get a great benefit if he or
she could stop boasting or reduce their incessant complaints. Ifa also advises
this person to offer ebo with three pigeons, three roosters, three guineas
hens, three hens and money. After this, he or she needs to stop going for
trouble. Of this, Ifa says:
Ojo pa abahun t’ewu
t’aso
Dia fun Baba
Aji-han-bi-agogo
Igba ti o nse oun
gbogbo ti okan ko yo’ri
Ebo ni won ni ko se
Translation:
The rain soaks the
Turtle with its carapace
This was the Ifa
released for Baba Aji-han-bi-agogo, who formed the habit of shouting like a
gong
When you do all sorts
of things without success in any
He was advised to
offer ebo.
Baba Aji-han-biagogo
was in a serious dilemma. There was nothing he'd put his hands on that would
turn out to be any good. He was hated by several people. He was also avoided
by many people. He had no friends. He had no wife. In fact, no woman wanted to
seen him by her side. Of course he had no children; Even the members of
his family avoided him like a leech.
Everyone knew why he
was hated by the others - exept Baba Aji-han-bi-agogo himself. If someone had
done a little thing to him, without proper investigation he concluded that he
had been deliberately done and start to shout
insignificantly. He would shout at the person. He would begin to complain about
the person. He would report the person to anyone who listened to him. He would
take the person to the highest authority. He would do this until his complaints
began to irritate the people around him. If these people did not blame or
punish the person from whom he was complaining, he accused them of taking a
position next to his opponent, he would accuse them of making fun of him.
That's why people tried anything to avoid it.
Anyone who considered
him his enemy was in trouble. He would molest the life of that person; He would
tell anyone who cares to hear that he would attack his opponent. He would
let them know that he had procured some mortal enchantments, knives, clubs and
arrows with which to end his opponent. He boasts that he attacks his opponent
at night. To be able to prevent attack from him, his enemy do stage
attack against him that do hit him badly. He would then start a new round of
complaints. Several times, he had used his mouth to get himself in trouble.
One day, he met a
young woman and proposed marriage. The girl told him to go and meet his parents
if he meant it. He flew into incredible anger. He accused the girl of being
intimidated with her parents. He promised to teach her and her parents some
lessons they would never forget in their lifetime . In the end, his case was
brought before the Oba. He was fined and warned to have good behavior. While he
was contemplating leaving his community and traveling anywhere or staying where
he was, he decided to go to the Awo mentioned above by consulting Ifa about his
situation.
The Awo told him that
he came from heaven with success but that he had used his mouth to spoil his
chances of success. He was informed that his refutation to behave decently had
caused all his problems for him. He was advised to be tolerant, complacent, and
less boastful, and to be more considerate all the time when he was asked to
stop complaining about any little thing that happened to him and that he would
always give others the benefit of the doubt. He was asked not to think that
every step taken by others was designed to intimidate him. He was advised to
always see the positive side of all things first and to de-emphasize the
negative. He was also advised to offer ebo with 3 pigeons, 3 roosters, 3 hens,
3 guineas and money. After this, he was asked never to forget to take
precaution of himself in his thoughts, speeches and actions all the time. He
obeyed. He was also determined to flip the blade and make his life a success.
A few days after his
encounter with this Babalawo, he listened to his neighbors talk about a
cooperative work in which they were about to undertake. He approached them and
begged them to let him participate. Knowing his antecedents they refused frankly.
However, He beg them to allow him participation.
Ojo pa abahun t’ewu
t’aso
Dia fun Baba
Aji-han-bi-agogo
Igba ti o nse oun
gbogbo ti okan ko yo’ri
Ebo ni won ni ko se
O gb’ebo, o ru’bo
Igba ti enu ro mi
Ni mo l’aje
Ojo pa abahun
t’ewu-t’aso
Igba ti enu ro mi
Ni mo l’aya
Ojo pa abahun
t’ewu-t’aso
Igba ti enu ro mi
Ni mo bi’mo o
Ojo pa abahun
t’ewu-t’aso
Igba ti enu ro mi
Ni mo ko’le
Ojo pa abahun
t’ewu-t’aso
Igba ti enu ro mi
Ni mo l’esin
Ojo pa abahun
t’ewu-t’aso
Igba ti enu ro mi
Ni mo ni’re gbogbo
Oju pa abahun
t’ewu-t’aso
Translation:
The rain soaks the
Turtle with its carapace
This was the Ifa
released for Baba Aji-han-bi-agogo, who formed the habit of shouting like a
gong
When he do all
sorts of things without success in any
He was advised to
offer ebo.
He obeyed
It was not until I
took care of myself
That I had wealth
All the praises for
Oju pa abahun t'ewu t'aso
It was not until I
took care of myself
That I had a wife
All the praises for
Oju pa abahun t'ewu t'aso
It was not until I
took care of myself
That I became a father
All the praises for
Oju pa abahun t'ewu t'aso
It was not until I
took care of myself
I could build my own
house
All the praises for
Oju pa abahun t'ewu t'aso
It was not until I
took care of myself
I was able to get my
own horse
All the praises for
Oju pa abahun t'ewu t'aso
It was not until I
took care of myself
That I was able to
acquire all the good things in life
All the praises for
Oju pa abahun t'ewu t'aso
Ifa says that with
care, humility, cooperation, consideration for others, adactation and love, all
good things in life will be for the person for whom this Odu is revealed just
to be taken. Ifa assures him that he or she has brought the destiny of triumph
right from the sky. That is why it is not in their best interest to allow
trivial things which may prevent them from attending to their highest
potentials.
COMMENTARIES OR LESSON
FROM THE VERSE OF OBARA MEJI ABOVE
Ifa is telling us in
this verse that virtue like humility, patience, calmness and tolerance are what
is essential for success and peaceful in life. As you can see in the odu ifa
above when Baba Aji-han-bi-agogo is still behaving badly, remain
intolerance to other he was unable to get wife, children or other good things
of life, but immediately he changed for good as instructed by ifa, his life receive
a positive turn around. he begin to have success in any things he do.
XVI.
Ifa says that the
person for whom this Odu is revealed should not have agriculture as a
profession or occupation . Ifa says it's not good for this person. He or she
may enter the dairy business or grocery store where he or she is selling milk,
fruits, and other products but never be going to a farm to plant, prepare the
soil, or grow it. Ifa says that this person should not be piling his body
against the dew of the early morning. He or she is also Babalawos or Iyanifa,
this would lead to success but never as a farmer.
Ifa says that for the
person for whom this Odu is revealed needs to offer ebo with 2 hens and
abundant palm oil. One of the hens will be poured by the breast, abundant palm
oil will be poured in and will be placed on the altar of Esu. The second hen
will be given to him to serve Ifa. If he or she does not have a personal Ifa,
then Babalawo or Iyanifa will assist in serving Ifa at home. About this Ifa
says:
Ogbo erinla kii soro
E wo eye jingbinni
l’orun esin
Dia fun Ibilope
Tii s’omo bibi inu
Agbonniregun
Igbati o ntt’orun bo
wa’ye
Ebo ni won ni ko se
Translation:
A big bull makes no
noise
See the splendid
decoration around the horse's neck
These were the
declarations of Ifa for Ibilope
The real son of
Orunmila
When he was coming
from heaven to earth
He was advised to
offer ebo
When Ibilope was
coming into the world he was told that he was a son of Orunmila. He was also
informed that he was not expected to be a farmer since nothing good would come
out of it. He was also warned not to leave his house very early in the morning
as he was not expected of the one who was piling his feet with the dew of the
early morning. The Awo told him that part of what he could be successful in
life was to become Babalawo. The Awo offered the ebo as it was previously
prescribed.
Meanwhile, on earth,
Ibilope took the profesion of Ifa. He never left his house very early in
the mornings . He obeyed all the advice of the Awo. He was so great that
many people came to see him from near and far to consult Ifa with him. He also
became very wealthy and influential in his society. He lived a full life and died
as a happy and fulfilled man.
Ogbo erinla kii soro
E wo eye jingbinni
l’orun esin
Dia fun Ibilope
Tii s’omo bibi inu
Agbonniregun
Igbati o ntt’orun bo
wa’ye
Ebo ni won ni ko se
Bo ba ru’bo tan
Won ni ko gbodo lo
s’oko
Ko gbodo f’ese gbon
enini
O gb’ebo, o ru’bo
Ko pe ko jinna
E ba ni ni wowo ire
gbogbo
Translation:
A big bull makes no
noise
See the splendid
decoration around the horse's neck
These were the
declarations of Ifa for Ibilope
The real son of
Orunmila
When I was coming from
heaven to earth
He was advised to
offer ebo
After having offered
the ebo
He was warned not to
go to the farm
Or brush your legs
against the early morning spray
He obeyed
And not too late, not
too far away
Let's get together in
the middle of everything
Ifa says that the
person for whom this Odu is revealed will triumph in the career he or she has
chosen. He or she will live a successful life. He or she will be very happy and
satisfied.
XVII.
Ifa says this person
will be able to unravel the witches behind his or her ordeals. He should
show offer ebo with two big rat and beans cake and palm oil to the elder
of the night. Ifa says obara meji is the beginning of the power of witches and
development of the vibration of wizard and other contrary energies in the
universe. Ifa speaks of the origin of man as the basis of Obara meji. Obara
meji speaks of the beginning of light, goodness, smartness, intelligence,
docile and inoffensive life. With the passing of the time, the evil intention
of man become real and clear in the universe, hence man appears to always be in
constant fear, anger, hatred, confusion, rejection, and darkness. It is when
man is conscious of his divine state and his spiritual capacities that
man would overcome all these ajoguns (hatred, confusions, loss, ill health and
other negative vibration). Obara meji states that most men express good
intention in the beginning of life, personal relationship with others and
contact along their earthly journey. Later he changes to become the lion that
roars, intend to devour the flesh of others, he is filled with evil thinking
that his whole life becomes radiated with sorrow, rejection, sadness and
failure.see what ifa says in this stanzer :
Eegun gogoro
Abijo logba-logba
A difa fun orunmila
Ifa yio foju otan han
leti opon
Oka omo elerin–atan
Eyin aseni
Mo mo yin e dabo
Eyin aseni
Ere Omo won ilabata
Eyin aseni
Mo mo yin e dabo
Eyin aseni
Yaya sugudu Omo ilu
igbo
Eyin aseni
Mo mo yin e dabo
Eyin aseni
Ogan peteki Omo
ilu-odan
Eyin aseni
Mo mo yin e dabo
Eyin aseni
Iroko igbo Omo abeta
yoonu
Eyin aseni
Mo mo yin e dabo
Eyin aseni
Araba pataki ni somo
won ileepo
Eyin aseni
Mo mo yin, e dabo
Eyin aseni
Okere fefe ni mo ti mo
yin laseni
Eyin aseyi mo mo yin e
dabo
Eyin aseyi
Ifa majeki aseni ose
awon ara ile mi
Ela, majeki aseni da
aye afenifere mi,majeki o se awon ebi mi
Ifa says that the
person for whom this Odu is revealed will triumph in the career he or she has
chosen. He or she will live a successful life. He or she will be very happy and
satisfied.
XVII.
Ifa says this person
will be able to unravel the witches behind his or her ordeals. He should
show offer ebo with two big rat and beans cake and palm oil to the elder
of the night. Ifa says obara meji is the beginning of the power of witches and
development of the vibration of wizard and other contrary energies in the
universe. Ifa speaks of the origin of man as the basis of Obara meji. Obara
meji speaks of the beginning of light, goodness, smartness, intelligence,
docile and inoffensive life. With the passing of the time, the evil intention
of man become real and clear in the universe, hence man appears to always be in
constant fear, anger, hatred, confusion, rejection, and darkness. It is when
man is conscious of his divine state and his spiritual capacities that
man would overcome all these ajoguns (hatred, confusions, loss, ill health and
other negative vibration). Obara meji states that most men express good
intention in the beginning of life, personal relationship with others and
contact along their earthly journey. Later he changes to become the lion that
roars, intend to devour the flesh of others, he is filled with evil thinking
that his whole life becomes radiated with sorrow, rejection, sadness and
failure.see what ifa says in this stanzer :
Eegun gogoro
Abijo logba-logba
A difa fun orunmila
Ifa yio foju otan han
leti opon
Oka omo elerin–atan
Eyin aseni
Mo mo yin e dabo
Eyin aseni
Ere Omo won ilabata
Eyin aseni
Mo mo yin e dabo
Eyin aseni
Yaya sugudu Omo ilu
igbo
Eyin aseni
Mo mo yin e dabo
Eyin aseni
Ogan peteki Omo
ilu-odan
Eyin aseni
Mo mo yin e dabo
Eyin aseni
Iroko igbo Omo abeta
yoonu
Eyin aseni
Mo mo yin e dabo
Eyin aseni
Araba pataki ni somo
won ileepo
Eyin aseni
Mo mo yin, e dabo
Eyin aseni
Okere fefe ni mo ti mo
yin laseni
Eyin aseyi mo mo yin e
dabo
Eyin aseyi
Ifa majeki aseni ose
awon ara ile mi
Ela, majeki aseni da
aye afenifere mi,majeki o se awon ebi mi
Translation:
The graceful dance of
the
[Kukunduku has
anchored its roots firmly into the ground and so the wind does not bother it
cast Ifa for Eji Ọbara the one who bought two very wonderful servants]
O n ṣe:
Eji Ọbara a fi gba wa
rẹru meji to yan ketekete
I love you so much
Ẹru ti mo baba mo fi
sin
O n ṣe ẹru ti mo, baba
mo fi sin ooo
Ẹru ti mo, baba mo fi
sin
I love you so much
Ẹru ti mo, baba mo fi
sin
Ẹyin o ri pe temi
tọpẹ, tẹmi jọpẹ lọ
Ẹru ti mo, baba mo fi
sin ooo
Ẹru ti mo, baba mo fi
sin
I love you so much
In the meantime, he
moaned.
[Eji Ọbara who bought
two very wonderful servants
The servant that I
bought paved the way for my success
I praise you baba
(ifa) for the servant I bought
He said, I praise you
baba (Ifa) for the servant I bought
I praise you baba
(ifa) for the servant I bought
The servant that I
bought paved the way for my success
I praise you baba
(ifa) for the servant I bought
You will see that I
can not give enough thanks for the blessings I have received
I praise you baba
(ifa) for the servant I bought
I praise you baba
(ifa) for the servant I bought
The servant that I bought
paved the way for my success
I praise you baba
(Ifa) for the servant I bought]
I danced and rejoiced!
Ifa says that the blessing would not be complete when it arrived. The woman the
man wants to marry, she is a good woman. She will bring blessings and favor
with her. His child will become wealthy. They will have great peace of mind.
Ifa says he should marry the woman and will receive a free, unexpected blessing
in this case of Ọbara Meji. Ifa says there is a great blessing there for him,
and if it is a woman, the man about whom she is consulting Ifa has blessings,
if Ọbara Meji is cast for that person.
XX.
In Odu Ọbara Meji
also, if this figure is cast for someone, Ifa says that person wants to start
some kind of venture. Perhaps (s) he wants to go to the farm to work as a
farmer. Perhaps (s) he wants to buy some land to set up a business or company.
Ifa says (s) he should make an offer because of this desire. Ifa says that his
/ her venture will succeed in that place. Many people will benefit from serving
him / her and (s) he will become like a king there. They will say, "This
is our chief, leader, or king!" All of the people will eat, drink, and
find success because of him / her. Ifa says (s) he should buy the land [or
undertake the desired venture]. Yes, this is how Ifa said it:
O sẹ pẹlẹnjẹ ọwọ mi
ọtun. Ọ rọ minijọ ọwọ mi osi. Abẹbẹ oje lo mu oju Ọlọja tutu ninini a difa fun
Ọba Ado, Ejigbara ilẹkẹ nijọto rire ba wọn mulẹ ibudo. Ẹbọ nan ni o ṣe, or if
gbẹbọ nbẹ or rubọ. Ẹru Ẹpo, ẹru Ọffa, ẹ wa ba ni ni jẹbutu ire. Jẹbutu vai la
ba ni lẹsẹ ọbariṣa.
Or does not ki lo
ṣọnibudo dọba?
Eji Ọbara, Ifa lo
ṣonibudo dọba.
Eji Ọbara, ki lo
ṣonidubo dọba?
Eji Ọbaraaa, ori
ṣonibudo dọba.
[If it is flexible to
my right, if it is stiff to my left, the lead fan causes the face Ọlọja to be
very cool cast Ifa the king of Ados, man of many titles when he was going to
acquire a new estate. I followed the babalawo's directions exactly. People from
far and near, come meet me surrounded by blessings. An abundance of blessings
is received at the feet of God.
What makes the owner
of the estate become a king, Eji Obara?
Ifa / Eji Obara made
him to be king
Eji Obara, what makes
the owner of the estate become a king?
Eji Obara, his destiny
(ori) is what makes the owner of the estate to become a king.]
Ifa says this person
should worship his / her ori [destiny]. Ifa says the estate that this person
wants to acẹuire will grow and (s) he will become like a king.
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 cionsequence.
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