IFA OGUNDA MEJI
COMMENTARIES BY BABALAWO OBANIFA -Obanifa Extreme Documentaries- Reformed Africa Ifa Spirituality (RAIS) -Odu
Ifa Series(vol 2)
In this work Babalawo
Obanifa will make comprehensive Commentaries on Odu Ifa Ogunda-Meji.This work
will be useful for any practicing Babalawo who want in-depth knowledge on holy Odu
Ogunda -meji. The work will also be useful for those who imprint Odu Ifa Ogunda-meji
during Itefa (Ifa initiation) or Ikosedaye ,It will be useful to any Ifa
And Orisa devotee as well as those doing academic research on Ifa and Orisa
Spirituality. The work will look into, what is Odu Ifa Ogunda-meji? What
are the compatible Orisa and Irunmole with Odu Ifa Ogunda -meji ? What are the taboo
of Odu Ifa Ogunda-meji? What are some of the likely names that can be given to
Ogunda meji children after their Ikosedaye
or Itelodu? What are the profession or occupation congenial for Ogunda -meji
Children? Some of The available information for Ogunda -meji during Itefa or
their Ikosedaye. Some important sacred Ifa messages in Holy Odu Ogunda -meji as
well as commentaries on them. All these aforementioned and more will be the
major focus of this work.
WHAT IS ODU IFA OGUNDA
-MEJI?
Odu ifa Ogunda -meji is
one of the sixteen principal Odu Ifa, that have fire as his Element. With
combination of sand. The name Ogunda is derive from the word s Ogun da
eja si meji (that is Ogun divide fish to two)
WHAT ARE THE COMPATIBLE
OR ASSOCIATE ORISA WITH ODU IFA OGUNDA-MEJI?
By this we mean the
complementary Orisa or Irumonle that is affiliated to Odu Ifa Ogunda-meji? that
is the Irumonle and Orisa that work hand in hand with this Odu, that those born
by this Odu can adopt as Orisa along with their Ifa. These affiliated Orisa and Irunmole range from Ile (Mother earth)
,Obatala (King of the white cloth)Ori,osoosi,osanyin,Esu Odara, Ogun .These
complementary orisa function the following purpose:
1 .Ile (Mother earth)
:venerating Mother earth will bring require help to you when needed.
2 .Obatala :venerating
Obatala will make the Ogunda -meji children to receive the blessings and favour
of othe orisa and Irumonle.
3 .Ori: Regular feeding
of Ori by Ogunda -meji children will enhance protection, and facilitate
chance of success.
4 .Osoosi:Proper
veneration of this deity will guarantee protection, and escape from problems
and trouble.
5 .Osanyin :Feeding
Osanyin will guarantee Ogunda -meji children success in healing, their personal
protection from trouble
4 .Esu Odara :It is
important you feed Esu to remove any impediment from your way.
5 .Ogun :This is need for
protection and support
WHAT ARE THE TABOO OF ODU
OGUNDA -MEJI?
By taboo of Odu Ogunda
-meji, we mean the item such as food, animal, character, behaviors, both
animate and inanimate things that Ogunda meji children (that is those who
imprint Odu Ifa Ogunda -meji during Itefa or ikosedaye) must avoid in other to
have problem free life. Item like ,olobohunbohun (beetle)Isin (Akee Apple) Ewe
Iya And others
1 .Children of Ogunda
-meji should avoid eating Isin, Akee's apple - to avoid inconsistent fortune in
their life.
2 .They should not
intoxicate their self with power or allow their influence, position, power,
connection, or reputation to enter their head and lead them to unwarranted
rigidity and misbehaviour.
3 .They should not use
leaves of Iya, bark of the tree, root etc for medicine - to avoid delays in
finding solutions to problems that may face them.
4 .They should not send
others to do errands on missions which could seriously affect them and
others of great importance for their life to avoid unfinished fortune.
5.They must not use
Olobounboun, the beetle, for anything-to avoid a kind of sickness and
misfortune.
6 .They should not
endorse others to avoid being involved in other people's affairs-to avoid being
blamed on issues he or she knows little or nothing about
at all.
7 . They should avoid
playing games to avoid being unnecessarily tied up and being entertained in a
precious time when good things are waiting for them elsewhere.
8 .They should not use
the Kanranjangbon plant to avoid unfinished fortune or loss of opportunity.
8 .They should not
kill or eat Okete (the big rat to avoid premature death or disenchantments
leading to calamity.
9 .They should
avoid vengeance, they should not pay good with evil or even evil with
evil - to avoid unfinished fortune and disappointment.
They must not show
ingratitude to their benefactors - to avoid the failure of their ambitions.
WHAT ARE THE PROFESIONS
OR OCCUPATION CONGENIAL FOR OGUNDA -MEJI CHILDREN?
Ogunda -meji children are
usually successful in business, profession like ,farming, Babalawo, Iyanifa,
Security, Hunter, Police force, Soldier, But they are Mostly successful in
business, And partnership is where they are success lie in any business they
do.
WHAT ARE THE LIKELY
NAME THAT CAN BE GIVEN TO THOSE BORN BY OGUNDA-MEJI DURING THEIR
ITEFA OR IKOSEDADYE?
These names are culled
from the name of important positive character in different stanza of holy Odu
Ogunda -meji. Some of these names are:
POSSIBLE NAMES FOR THE
CHILDREN OF OGUNDA-MEJI
Some of these names are :
Male:
Fasayo- Ifa create joy.
Orisasadun - The Orisa
provides sweetness.
Okikiola - The reputation
of honor.
Ajisola- The one who is
made in honor.
Ifasiji- Ifa provides
coverage.
Females:
Adunola- sweetness
of wealth
Ogunlaja- Ogun mediated
in the conflict.
Omolewa- My son is my
beauty.
Ola-Edu- Ifa is honor
Okikiola - The reputation
of honor.
SUMMARY OF SOME OF THE
GENERAL INFORMATION FOR THOSE BORN BY ODU IFA OGUNDA -MEJI DURING THEIR ITEFA
OR IKOSEDAYE.
Those born by this Odu
either in Itelodu or Ikosedaye, forbids the pains and deceptions inflicted by
themselves; nothing stops them from being big in life. they will not only be
great, but they will be equally happy. They will achieve all the desires of
their heart at the most appropriate times in their lives. They should not face
any sphere of life. they will live a very long life. they will
live comfortably and pursue their goals confidently. They will die
when they are mature and in relative satisfaction and satisfied.
The children of
Ogunda-meji are specially chosen and favored by Obatala and Ifa they are
blessed with all the good things in life. As long as the honey stays sweet,
nothing can prevent these people from enjoying their lives to the utmost exept
themselves through their own hands. They are specifically chosen to infect
others with their happiness so that the world is happier and more habitable for
all.
The children of
Ogunda-meji also strive to be good business partners. They easily combine the
skills of other people, experience, resources and even their own contacts to
get ahead in whatever business they are willing to do. By doing this, they end
up gaining more popularity, respect, riches and honor. Even though they have
the ability to succeed by themselves, they nevertheless triumph better in
partnership with someone. That is why it is not advisable for the children of
Ogunda-meji to insist on going alone in a business if they have the feasible
alternative of joining an association in the project. Because they blend well
with others to achieve success, they covertly bring joy and success into the
lives of other people. They implode others forward with their own talents and
other special gifts that Olodumare and the Deities have given them.
For anyone to succeed in
a business society must be direct, honest and accommodating. All those involved
should be understandable and not accommodate unnecessary quarrels, arguments
and misunderstandings. The Children of Ogunda-meji must therefore hold
this in their minds all the time. They should avoid the urge to swindle their
associates either at the time of contributing their resources within the
business or when it comes to sharing the profits.
The children of
Ogunda-meji should not think, plan, or do anything, no matter how small, of
hindering the progress of others. If they do, they will be exposed to shame.
Conservatively, anyone who thinks, plans or does anything that constitutes a
stumbling block in the passing of the children of Ogunda-meji will be denied
and ridiculed. It is in the fate of the children of Ogunda-meji to
triumph in spite of the obstacles. That is why they also should never think,
plan, or do evil against others. Nor should they assist others in doing evil
against others.
Apart from the fact that
the success of the children of Ogunda-meji is guaranteed, it is
also safe to protect against evil and disaster. In spite of the fact that the
iniquities, problems, difficulties and vicissitudes that abound in life where
we are, they Will never experience them. Ifa would protect them and
their families. They will not die a premature death. They Will
also live to enjoy the fruit of their work.
For the children of
Ogunda-meji, it is not advisable to endorse anyone. If they do, they are likely
to regret of their actions. Those whom they endorse would disillusion them and
could put them in serious difficulties which would take them a long time to
recover.
The male sons of
Ogunda-meji will also find that females will be very instrumental to their
achievements and successes in life. they must however learn to deal with the
complexities in women spatially their sudden changes of attitude. They need to
understand that women could blow hot now but at the next moment they blow cold.
Nothing of this nature should need to surprise or worry them at all. For the
daughters of Ogunda-meji, they make good homes and treat all things at their
disposal to raise their spouses from the grass to grace. They are understanding
and very good mothers of their children.
Also for the children of
Ogunda-meji, males and females, their children are their greatest possessions
and the most invaluable. They need to take care of their children and those
children will take care of them when they get old. They Should not
say that they do not want children because they remain incomplete in their own
lives as long as they fail to have their own children. They also need to inform
their children of everything they do and about them. They can not afford to
hide anything from their children since their children will be instrumental in
their victories in the various battlefields of life. they also need to give
their children proper education, training and parenting, as their children will
improve their reputation and community value if they are well trained.
All the times
Ogunda-meji's children offend others, it is their duty to show remorse and
tender unreserved apologies to whomever they have offended. If in the
other hand, someone or a group of people have offended them, no matter how
serious the offense, it is obligatory in them to forgive the guilty or guilty,
whenever the latter seeks forgiveness. If this is done, they will always remain
relevant in life.
The children of
Ogunda-meji should not pay good with evil or even evil with evil. They should
never show ingratitude to their benefactors. They should never be intoxicated
with power or allow their influence, position, power, connections or reputation
to enter their heads and lead them to inflexibility. They should be listening
to advice all the time. Failure to do this can only lead to regret.
SOME OF THE SACRED DIVINE
MESSAGES IN HOLY ODU OGUNDA-MEJI AND COMMENTARIES ON THEM
X.
Ifa says that he foresees
all Ire in life for the person for whom this Odu is revealed. Ifa says
that he or she is waiting for something great that would change his life for
the better; Ifa says that all these things will come to the person for whom
this Odu is revealed. Ifa says he or she must receive all these things within
30 days.
Ifa says there is a need
for the person for whom this Odu is revealed to offer ebo with money and to
serve Ifa with a 4-valve kola nut for 30 days daily. Ifa says that before this
ritual is complete, he or she will achieve everything he or she has set out to
achieve.
About this Ifa says:
Kanranjongbon l’oba won
ninu igbo
Dia fun
Baba-Af’eyinti-jogbon-obi
Igba ti nsunkon owo
oun o to’re
Ebo ni won ni ko se
Translation:
The Kanranjongbon rope is
the king of ropes in the forest
This was the Awo who
threw Ifa for Baba-who- he reclines and -consume-thirty-kola nuts
When he lamented for his
inability to achieve all Ire in life
He was advised to offer
ebo
Baba-Afeyinti-jogbon-obi,
the-who-lay-and-consume-thirty kola-nuts had several things in his mind. He is
pursuing many things but none of it has manifested itself. As much as the deal,
all his efforts were in vain. This brought him to start with. He was advised to
go and consult Ifa. He did it.
The Awo told him that he
would achieve all the desires of his heart within 30 days. He was advised to
offer ebo with money and to serve Ifa with a kola nut per day for 30 days. He
obeyed. As he began to serve Ifa with a kola nut daily, all the pieces were
broken and he was able to achieve everything he had proposed and laid hands. By
the time it was 30 days he was already a very happy person. He was then
singing, dancing and praising his Awo and Ifa.
Kanranjongbon l’oba won
ninu igbo
Dia fun
Baba-Af’eyinti-jogbon-obi
Igba ti nsunkon owo
oun o to’re
Ebo ni won ni ko se
O gb’ebo, o ru’bo
Ero Ipo, ero Ofa
Ko too f’eyin ti j’ogbon
obi tan
Ire gbogbo a t’owo Awo
Translation:
The Kanranjongbon rope is
the king of ropes in the forest
This was the Awo who
threw Ifa for Baba- who- he reclines and -consume-thirty-kola nuts
When he lamented for his
inability to achieve all Ire in life
He was advised to offer
ebo
He obeyed
Travelers to the cities
of Ipo and Ofa
Before he lay down to
complete eating 30 kola nuts
And the Ire in life was
within reach of the Awo
Ifa says that all Ire in
life will be given to the person for whom this Odu has been revealed. All these
Ires can be reached during 30 days. However this does not mean that the person
for whom this Odu is revealed does not need to pursue his goals with more zeal
and enthusiasm than before in order to reach the desires of his heart. This
only means that all the obstacles will go away and will allow the person for
whom this Odu is revealed so that he uses all his energy talents to make his
dreams come true.
XI.
Ifa says that for the
person for whom this Odu is revealed he is about to add something or buy
something for his business or this person is about to hire someone for his work
force in his or her business. Ifa says that for the person for whom this Odu is
revealed he should not hesitate to do so. What he or she has in mind will not
only bring you success, fame and popularity, it will equally open your eyes to
new ideas and new ways of doing things.
Ifa says that there is a
need to offer ebo with 3 pigeons, 3 hens, 3 guineas and money. After this, he
or she needs to serve Osanyin with a rooster and two kola nuts. In doing so
Osanyin will show him or her the path to success and achievement. A stanza in Ogunda-Meji
says:
Gbinrin bi iti
Bi iti gbinrin
Dia fun Orunmila
Ifa nloo ra Osanyin l’eru
Ebo ni won ni ko se
Translation:
Gbinrin bi iti
Bi iti gbinrin
Those were the Awos who
launched Ifa for Orunmila
When he was going to
purchasee Osanyin as his slave
He was advised to offer
ebo
Orunmila was very
successful and highly accomplished Babalawo. He had several clients who tended
to him usually every day. Soon he got to the point where he could not do all
the daily tasks on his own. He therefore decided to go and buy a slave who
would be assisting him in his daily activities. Before going to the slave
market, the meeting of his two students mentioned above for consultation
of Ifa: Would it be wise to buy a slave at that time? Would the slave benefit
him? Would not it be wise for him to continue working as hard as he could, or
simply to seek out apprentices who would assist him in assisting him, running
errands and finding things for his many clients?
The Awo told Orunmila
that he was about to go and spend money on something that he wanted to improve
the running of his business activities, he was urged to go ahead and do it,
would help him greatly and open the eyes to other technological aspects of
their work. he was advised to offer ebo with 3 pigeons, 3 hens, 3 guineas and
money. Orunmila obeyed and set out for the Ejigbomekun market.
In the market, he saw
Osanyin in chains. He was brought to the market to serve as a slave. Orunmila
decided to buy him because they were related and they were colleagues
from heaven . They haggled over the price and eventually, he bought Osanyin and
brought him home. On his way home, he explained everything he had in mind
before he decided to go to the Ejigbomekun market to buy a slave, Osanyin.
Osanyin told Orunmila that the stable was ready to assist Orunmila in his work
and that he would be forever grateful to Orunmila that it was he who bought him
as a slave and not another person.
The next day Orunmila
wanted to leave. He instructed Osanyin to clean the grass in his yard so that
snakes and other reptiles were not getting into the house. when Orunmila
returned home, the meeting, for his complete surprise, the grasses was
almost completely untouched.
He summoned Osanyin to
find out why he had failed to carry out his instructions. Osanyin replied that
he had not seen any grass to clean because all the shrubs, grasses and weeds
that he found in Orunmila's yard were of spiritual, medicinal or occult
significance. He was asked to elaborate on his statements, Osanyin took
Orunmila to his backyard and began to point out, one by one, all the
shrubs and herbs and roots there and then told him its meaning. Osanyin said
this is the leaf of prosperity, who would cut it? He pointed to another sheet
and said 'this is for good health, who would cut it? He pointed to yet another
and said 'this is for long life, who would cut it? The continuous and
continuous until he moved through the backyard . There was no leaf, bush or
bad grass that was not meaningful.
Up till then, Orunmila
had never used the use of these herbs, leaves, roots or bushes in her work. he
had been using Iyerosun and incantations to do his job. The then reason that it
would not only be possible and practicable to combine the roots with the
permitted enchantment in his work, would work equally useful and would be more
effective. In the light of this wisdom Orunmila made Osanyin a slave to a
business partner. Osanyin then began to prepare herbs and roots for various
ailments while Orunmila would recite incantations to make them more effective
than before. The result was incredible. Not only do it improve the
effectiveness of Orunmila's work, it also elevate it in society. This
achievement came as a result of the introduction of Osanyin to herbs and roots
to Orunmila. From that day until now, it is difficult to separate the herbs and
their permitted incantations. Either he or she, a priest or priestess,
herbalist, occultist and others who combine herbs and roots with the
enchantment is simply making use of the efforts of Osanyin and Orunmila. The
two were then very happy, singing, dancing and praising Ifa and Olodumare.
Gbinrin bi iti
Bi iti gbinrin
Dia fun Orunmila
Ifa nloo ra Osanyin l’eru
Ebo ni won ni ko se
O gb’ebo, o ru’bo
Eyi ewe aje
Gbinrin bi iti
Bi iti gbinrin
Ewo ni n o ro nu?
Gbinrin bi iti
Bi iti gbinrin
Eyi ewe aya
Gbinrin bi iti
Bi iti gbinrin
Ewo ni n o ro nu?
Gbinrin bi iti
Bi iti gbinrin
Eyi ewe omo
Gbinrin bi iti
Bi iti gbinrin
Ewo ni n o ro nu?
Gbinrin bi iti
Bi iti gbinrin
Eyi ewe aiku
Gbinrin bi iti
Bi iti gbinrin
Ewo ni no o ro nu?
Gbinrin bi iti
Bi iti gbinrin
Translation:
Gbinrin bi iti
Bi iti gbinrin
Those were the Awos who
launched Ifa for Orunmila
When he was going to
purchase Osanyin as his slave
He was advised to offer
ebo
He obeyed
This is the wealth leaves
Let's all greet Gbinrin
bi iti
And Bi iti gbinrin
This is the leaves
to get wife
Let's all greet Gbinrin
bi iti
And Bità gbinrin
Which one should I cut?
Let's all greet Gbinrin
bi iti
And BI iti gbinrin
This is the is the leaves
of having children
Let's all greet Gbinrin
bi iti
And Bi iti gbinrin
Which one should I cut?
Let's all greet Gbinrin
bi iti
And Bi iti gbinrin
This is the leaf of
longevity
Let's all greet Gbinrin
bi iti
And Bi iti gbinrin
Which one should I cut?
Let's all greet Gbinrin
bi iti
And Bi iti gbinrin
Ifa says that the person
for whom this Odu is revealed will benefit from a proposed business proposal by
one of its subordinates. He or she must be able to use their own ideas and new
ways of doing things to reap this benefit.
XII.
Ifa warns the person to
whom this Odu is revealed never to make fun of others in their periods of
tribulation. He or she should never take advantage of other people's problems or
situations to exploit them. This could jump back and back on him or her. Ifa
says that the children of this person are their greatest source of riches and
achievements. In this wisdom, he or she must do everything possible to ensure
that they have these children and also give them a good education so that they
will be useful to themselves and to him or her in the future.
In the same vein, Ifa
warns the person to whom this Odu is revealed that he is very aware of fashion
and that he is doing it on his children. Ifa says that he or she needs to find
the means to father their own children and give them appropriate training to
secure their future rather than being behind fashion and material acquisitions
in his or her life.
Ifa says there is a need
for this person to offer ebo with 16 rats, 16 fish, 2 hens and money. He or she
also needs to add his most beautiful dress and all his makeup materials to the
ebo. This includes perfumes, lipstick, creams and lotions, ointments and
bracelets of hands and legs, neck chains, earrings and brooches and others. On
this, Ifa says:
Oko bagi s’eyin wa
b’oloko
Dia fun Onirese Ile
A bu fun t’Oko
Ebo omo ni won ni ki won
se
Translation:
A stone thrown hit a tree
and return to hit who shot it
Those were the
declarations of Ifa for Onirese-Ile
And also for Onirese-Oko
When they were advised to
offer ebo to father children.
Onirese-Ile and
Onirese-Oko were the two Oba. They were very influential in their various
communities. They both claimed the same descent from Ile-Ife. One day, they
both went to the Awo mentioned above for Ifa consultation. they wanted to know
how their success would be on the throne of their parents. The two of them were
assured that they would be very successful. They were nevertheless advised to pursue
the matter of marriage and to have children more than anything else in their
lives. They were urged to father many children and ensure that these children
were well trained. They were also warned against marrying many wives at the
same time as many wives have many problems for themselves and their children.
Instead, they were asked to give birth to many sons, males and females who
would continue to perpetuate the lineage of the family and ensure the
continuity of their family tree. They were also advised to offer ebo with 16
rats, 16 fish and two hens each.
Onirese-Ile felt that
offering ebo was unnecessary since there was no need to give birth to any
child. For him, the problem of having to train any child was simply too much to
have comfort. He also reasoned that having many children would only bring
poverty and need since the resources one needs to enjoy one's life would be
diverted and spent on the children and their training. He therefore decided not
to have children in his life and rather, to acquire as many clothes and jewels
as he could afford.
Onirese-Oko in the other
hand, chose to obey with the advice of the Awo. He offered the ebo as it was
prescribed and he married and had many children. He was worried about training
his children. This he did to the very poor and always in need of one thing or
another. This despite the fact that he perservero and suffered all kinds of
deprivations related to the upbringing of his children. He did not have good
clothes or modern jewelry but he never cared.
There was, however, an
annual fetival in which Onirese-Ile and Onirese-Oko, together with all their
subjects, had to participate. Each year that they went to the festival,
Onirese-Oko was ridiculous. He was booed and mocked by all. His clothes were
old and his children wore dresses that were only for beggars. All around the
world that the many sons of Onirese-Oko gave birth were the source of their
poverty. However, he responded that when the children reached the stage of
maturity and they we look after themselves, their poverty would
disappear. In the case of Onirese-Ile, he usually appeared in the annual
festival with the design of dresses and jewels and cosmetics. He was greeted
according to honor only for a monarch, singing the following song:
Orinese ire de
Oko Irese e, ire de
Onirese, aso l’ewa
Oko Irese aso l’ewa eni
Onirese o, aso o re da o?
Oko Irese, aso lewa eni o
Translation:
Onirese here come all the
good things in life
Oko Irese, here comes the
Ire
Onirese, your dresses are
a beauty
Oko Irese, the dresses
are the beauty of one
Onirese, where are your
own dresses
Oko Irese the dresses are
the beauty of one
That's how Onirese-Ile
sang him every year just to put his co-Oba in shame; Onirese-Oko never cared
about all his incinuations.
Before long, the two
Onirese-Ile and Onirese-Oko were getting older and older. Their strength was
failing them. His ability to work and seek money was no longer the same as
before. With this knowledge Onirese-Ile could not acquire as many dresses or
obstacles as before. All her dresses began to fade and split into the shoulders
and knees. In the case of Onirese-Oko he began to weaken too but his children
were maturing. They were all re-employed in various districts.
They began to care for
their father in appreciation of all their sufferings for them. His father was
living in comfort better than ever. He was wearing expensive clothes and
jewelry. The looking fresh, younger and happier than ever before.
When the time for the
annual festival came, Onirese-Oko's children gathered to discuss what to do to
make the affair great for their father. Some of them suggested that it would be
appropriate to compare a horse for his father to ride on that occasion. Others
disagreed and suggested that they would carry their father on their shoulders
for the occasion. They all agreed. They bought him the most expensive
dress, shoes and run that combined. When they appeared in the distance, all
eyes were on them. the whole world was greeting them. Those who until now were
with Onirese-Ile left him alone and joined the crowd of Onirese-Oko. The tide
had turned completely against Onirese-Ile. His dresses were old and unusable.
He looked gaunt and sloppy. He looked and felt lonely. It was certainly
Onirese-Oko's day. The crowd urged Onirese-Oko to sing for them on this
occasion. He then spoke his mouth and said:
Onirese ire de
Oko Irese,
Onirese, omo l'ewa
Oko Irese omo l'ewa eni
Eni l'aye o, omo l'ewa o
Oko Irese, omo l'ewa eni
o
Translation:
Here comes all the good things
in life.
Oko Irese, here comes the
ire
Onirese's children are
cute
Onirese's children are
beautiful
Owners of the world,
children are beautiful
Oko Irese, children are
the beauty of one.
This was just the song
they sang during the occasion. Onirese-Ile looked at himself and knew he was a
loser. He left the festival being a very sad old man.
Oko bagi s’eyin wa
b’oloko
Dia fun Onirese Ile
A bu fun t’Oko
Ebo omo ni won ni ki won
se
Onirese-Oko nikan ni nbe
l’eyin ti ns’ebo
Onirese ire de
Oko Irese, ire de
Onirese, omo l’ewa
Oko Irese omo l’ewa eni o
Eni l’aye o, omo l’ewa o
Oko Irese o, omo l’ewa
eni o
Translation:
A stone thrown hit a tree
and return to hit who shot it
Those were the
declarations of Ifa for Onirese-Ile
And also for Onirese-Oko
When they were advised to
offer ebo to father children.
Only Onirese-Oko obeyed
with the advice
Now, Orinese, here comes
all the Ire in life
Oko Irese, here comes the
Ire
The children of Onirese
are beautiful
Oko Irese, children are
the beauty of one
Owners of the world,
children are beautiful
Oko Irese, children are
the true beauty of one.
Ifa says that the person
for whom this Odu is revealed will be updated and the prestige of him or her
improved by his or her children if he or she strives to give them proper
education and good parenting.
LESSON/COMMENTARIES
*.We should not make
jest Ridicule others during their trial or hard times,
because noting is permanet in life life but change.
*. Having children and
training them is essential. usually because of old age.
XIII.
Ifa says he foresees
great achievements for the person for whom this Odu is revealed. Ifa says that
there will be an enormous success in a risky union in which he or she is involved.
Ifa says that in order for this risk union to succeed, two technical and
capital resources must be available. The person for whom this Odu is revealed
has only one resource while his partner has the other. Since one complements
the Other, there is a need for cooperation and mutual understanding. There
should be no room for discussion or disagreement. There will be triumphs and
achievements for the two people or groups involved in the risk. In light of
this, there is no reason why the two of them are not frank and honest in their
dealings with each other. There is no reason why they are not direct when it
comes to sharing the profit that they acquired in this risky investment.
Ifa says that there is a
need for the person for whom this Odu is revealed to offer ebo with 2 pigeons,
2 guineas, 2 roosters and money.
There is also the need to
venerate Ogun, Ifa and Ori with a catfish - the fish will be cut in three
parts, the head will be used to serve the Ori of the person for whom this Odu
has been revealed, the medium will be used to serve to Ogun; while the glue
will be used to serve Ifa. A statemein support of these statements:
Iya nla ab’ara funfun
Dia fun Baba
Anibu-ma-logbun-un
Eyi to nbe laarin inira
kaka
Ebo ni won ni ko se
Translation:
The great tree of Iya
with its white bark
It was the Awo who threw
Ifa for Baba Anibu-ma-logbun-un
He who has a lake but has
no drainer
When he was in the middle
of problems and sick /ill- health
He was advised to offer
ebo
Baba Anibu-ma-logbun-un
(the-who-has-a-lake-but-not-had-a-drainer) was very sick. When he was on the
verge of death, he went for consulting with Ifa on what to do for him to
regain his health and vitality of "Iya nla ab'ara funfun". The Awo
informed him that he would surely be well if he could offer ebo and serve his
Ori. The Awo advised him to offer ebo with two roosters for victory over
ailments, two guineas for comfort and peace of mind and money. he was also
advised to serve his Ori with the head of a large catfish.
Baba Anibu-ma-logbun-an
provide all materials of the ebo that same day and the ebo was offered by
the Awo . He also sent his first son to his farm where he had a lake that
contained catfish to secure a fish for use in serving his Ori. His son left for
the farm immediately. The difficulty was however that he had nothing with which
to drain the water to catch the catfish in the lake.
Iya nla ab’ara funfun
Dia fun Baba Alogbun-un
ma niibu
Eyi to f’eyinti m’oju
ekun sunrahun aje sunrusu
Ebo ni won ni ko se
Translation:
The great tree of Iya
with its white bark
It was the Awo who threw
Ifa to
The one who had a drainer
but did not have a lake
When he was lamenting for
his inability to have wealth
He was advised to offer
ebo
In the case of Baba
Alogbun-un-ma-niibu (He who had a drainer but did not have a lake) he had dealt
with several risky businesses without success. He was living from hand to
mouth. He reached the point that to obtain the means of food to feed himself
and his family had become a big problem for him. Tired of this kind of life he
went by consulting with Ifa at the home of the Awo mentioned above to find a solution
to his problem; would the financial triumph in life be his ?
The awo assured him that
he would triumph in life and all his troubles would soon be forgotten if he could
strive to offer ebo. He was advised to offer ebo with 2 pigeons and money. There
was a need to serve Ifa with the final parter of the tail of a large catfish.
Baba Alogbun-a-ma-niibu
got the pigeons and money the same day and his Awo offered the ebo for him. He
also told his first son to secure a large catfish for him to serve with Ifa.
The difficulty here however was that even when he had a drain with which to
drain the water of a lake, he did not have a lake of his own.
He was rumored about his
problem to encounter Baba's son Anibu-ma-logbun-a who was also thinking
furiously about what to do to catch a large catfish for his father's use. They
both argued and loved each other, they came to an agreement. They both went to
the Baba-Anibu-un-ma-logbun-a farm to share the fish they would catch at the
end of the exercise.
They expecting that they
would be able to catch at least 500 fish because it was a large lake. Before
long, they went to work. They worked non-stop for several hours. When they
completed the work, they found consternation, that there was only one large
catfish in the lake even though there were other types of fish in it. Watching
this event Baba's son Anibu-ma-logbun-a declared that it would only be fair and
appropriate to take the only fish catfish since his father was the owner of the
lake where the fish was captured.
Baba's son
Alogbun-un-ma-niibu replied that without him, the fish would never have been
captured since his companion had nothing left to drain the lake and capture the
catfish. For this reason therefore, he declared that he was the true owner of
the only catfish caught in the lake. Before long a great fight ensue . They
fought and fought and fought. There was no one around to settle the matter
between them.
They were still in their
fight when Ogun was passing through the farm on his way to anywhere. He found
them both panting and exhausted. He asked them to tell him the cause of the
fight. Baba's son Anibu-ma-logbun-un said that his father was very sick at home;
that Ifa had been consulted and the appropriate ebo had been offered. The only
thing missing was to serve his Ori with the head of a large catfish, which they
had just captured in the lagoon of his father. Since they could not catch more
than a single catfish, he thought that his friend would consider his father's
condition and allow him to take the catfish for his father to use it to serve
his Ori and regain his health. But his friend in his insensitivity did not want
to hear about it. He said that his father's friends were only poor not sick. He
therefore inculcated Ogun about prevailing over his friend to let him take the
catfish and save the life of his father.
After listening carefully
to the explanation of Baba's son Anibu-ma-logbun-un, Ogun asked the children of
Baba Alogbun-un-ma-niibu to tell him his own story. In his own case, he
explained that his father was very poor. He could not keep his family. His
father therefore consulted Ifa for a solution. His father was assured that he
would triumph in life. the Awo advised him to offer ebo, which was promptly
offered. His father was also told that he should serve Ifa with the tail end of
a large catfish. This is how he brought his drainage implements to the lagoon
to the farm of his friend's father. Since a single big catfish was caught his
friend must have realized that without his implements, there was no way that
the fish would have been caught.
The proposal even more
that his friend had never experienced poverty and desired in his life.
Consequently, there was no way that he could appreciate that no disease was
greater and incapacitating than poverty. He had experienced the effects and
agonies of poverty in the immediate lane. But because his friend had no heart,
bad and no sympathy, he did not want him and his family to be financially
successful in life. he also pressed pressure on Ogun to order his friends to
give the catfish to him and his family to break the yoke of poverty once and
for all.
Ogun considered the two
arguments and stated that they were both simply blind to reason in their
arguments. He said that since they could not cooperate to work together, they
were not realistic enough to know that they would share the profit from their
risky investment together. He stated that from their explanations, none of them
needed the whole catfish and that the part needed by the one, did not affect
the other. Ogun simply pulled out his sword and cut the fish in two. He gave
the part of the head to the son of Baba Anibu-ma-logbun-a to take him to his
father's house to serve his Ori, and gave the part of the tail to the son of
Baba Alogbun-un- ma-niibu to take her to his father to serve Ifa. They both
went their separate ways.
Before long, Baba
Anibu-ma-logbun-a regained his health and Baba Alogbun-a-ma-niibu became prosperous.
They were all very happy and grateful to Ogun, Ifa, Ori and his Awo. They were
then singing, dancing and praising Olodumare.
Iya nla ab’ara funfun
Dia fun Baba Alogbun-un
ma niibu
Eyi to f’eyinti m’oju
ekun sunrahun aje sunrusu
Ebo ni won ni ko se
O gb’ebo, o ru’bo
Iya nla ab’ara funfun
Dia fun Baba Alogbun-un
ma niibu
Eyi to f’eyinti m’oju
ekun sunrahun aje sunrusu
Ebo ni won ni ko se
O gb’ebo, o ru’bo
Reo Ipo, ero Ofa
Igba Ogun d’eje meji
Lara ba ro’ni o
Translation:
The great tree of Iya
with its white bark
It was the Awo who threw
Ifa to
The one who had a drainer
but did not have a lake
When he was lamenting for
his inability to have wealth
He was advised to offer
ebo
He offered it
The great tree of Iya
with its white bark
It was the Awo who
launched Ifa for Baba Alogbun-a-ma-niibu
When he was lamenting for
his inability to have no money
He was advised to offer
ebo
He obeyed
Now, travelers to the
city of Ipo and Ofa
It was when Ogun cut the
fish in two
We expreimentamos
Consuelo
Ifa says that with
communication and common sense the person for whom this Odu is revealed will be
able to achieve the desires of his heart. While he is thinking of himself, he
or she needs to think about the well-being of his partner as well. By doing
this, there will be peace, harmony and success.
For the person for whom
this Odu is revealed after having secured a fish catfish must divide it into
three parts, the head section should be used to serve its Ori, the middle
section to serve Ogun, while the section of the center must be used to serve
Ifa. Ogun is usually included here in recognition of his role in solving the
problem of the children of Baba Anibu-ma-logbun-un and Baba Alogbun-a-ma-niibu.
That is why Ogun deserves to be served by those for whom this Odu is revealed.
XIV.
Ifa says that for
the person for whom this Odu is revealed, all the Ire in life is on the way to
reach his life. they have made several attempts to get to his life but faill
!! There is an obstacle standing in the way of he or she to succeed as a
sentinel. There is a need for the person for whom this Odu is revealed to offer
ebo against this obstacle to get him out of the way so that the whole Ire can
come into his life.
Ifa says there is a need
to offer ebo with a goat and money. There is also the need to serve Esu Odara
with a goat, plenty of alcohol, palm oil and money. After this, a pumpkin full
of alcohol is needed to put it on the altar of Esu Odara to give it to the
obstacle so that it releases all the Ire in life and reaches the person for
whom this Odu is revealed. On this aspect, a stanza in Ogunda-Meji says:
Hanranhanran mi ni ihansu
Kirimu-kirimu ni if’ese
ija tele
Ogun lo fe’je tan
Lo fe’mu tan
Lo fi ibi woowoo iyolu
na’gi
Dia fun Aro abidi janpapa
Tii se onibode Olorun
Ebo ni won ni ko se
Translation:
We tightly make a packet
of yams
And we solidly sealed our
legs in a fight
It was Ogun who, after
eating until he was full
And drank to his
satisfaction.
He hit the remains
against a tree
This was the Ifa released
for Aro abidi janpapa,
The Invalid with his weak
buttocks
Who was the sentinel in
the sky?
He was advised to offer
ebo
Aro abidi janpapa, the
Invalid with his buttocks almost dead was the doorman in the sky. His
responsibility was simply to prevent all good things from life from coming into
the world. Such things included Aje, riches; Aya, wives; Omo, children; Aiku,
longevity and all the other Ires in life. however much the humans who were on
earth tried, they were unable to bring all these Ires into the world.
Aro abidi janpapa, on the
other hand, was by consultation of Ifa know what the train was to do to
make sure that all those things did not find the way to enter the world. The
aforementioned Awo advised him to desist from doing such a thing and allow the
Ire to find a way to enter the realm of those who genuinely needed them . They
also advised him to offer ebo and change his Attitude.
When he heard this advice
from the Awo, he became very angry and resolved never to leave the gates of
heaven where he feels like a sentinel, to prevent any Ire from leaving the
world. All the wise counsel from the others in the heavens fell on deaf ears.
He told them to take care of their own affairs.
Hanranhanran mi ni ihansu
Kirimu-kirimu ni if’ese
ija tele
Ogun lo fe’je tan
Lo fe’mu tan
Lo fi ibi woowoo iyolu
na’gi
Dia fun Aro abidi janpapa
Tii se aye akowa
Ebo ni won ni ko se
Translation:
We tightly make a packet
of yams
And we solidly sealed our
legs in a fight
It was Ogun who, after
eating until he was full
And he drank
to his satisfaction.
He hit the remains
against a tree
This was the Ifa launched
for Orunmila,
Who was going to the
world during the dawn of life on earth
He was advised to offer
ebo
When Orunmila discovered
that Aro abidi janpapa had frankly refused to allow all Ire in life to come to
the world, he set out to go and try and find a means whereby all those Ires
could find the way to enter the world. It was quite obvious that life on earth
without all those gifts was truly meaningless. To do this, Orunmila approached
the same group of Awos who consulted Ifa for Aro abidi janpapa, for his
own consultation:
Would he be able to open
the way for all Ire to enter the world? If so, what could he do to make this
happen?
The Awo assured Orunmila
that he would be able to achieve this mission but that there was a need for him
to offer ebo and serve Esu Odara. He was advised to offer ebo with a mature
goat, abundant money and palm oil. He also had to serve Esu Odara with another
mature goat oil palm and money. After this, he was advised to place a pumpkin
full of alcohol on the altar of Esu. Orunmila obeyed with all the advice of his
Awo.
After this, Esu Odara
brought the container full of alcohol and headed for the post where Aro abidi
janpapa was watching as a sentinel. He approached Aro abidi janpapa and
extended his greetings. The last one returned the greeting. Esu Odara told him
that he had come to accompany him to make sure that no Ire had any chance of
reaching the world, since the inhabitants of the world did not deserve to be
granted any of them. This warmed the heart of Aro abidi janpapa. They got in
there and were arguing for a long time before Esu Odara took the pumpkin full
of alcohol. the full two horns and gave one to Aro abidi janpapa to take. Esu
Odara filled the jar again and gave Aro abidi janpapa to take. He took it
reluctantly and drink . Esu filled the jar again and Aro abidi janpapa took it
all if he knew for Aro abidi janpapa, his new friend acquired was just sipping
his own drink while Aro abidi janpapa was swallowing his. By the time he took
five jars, he was already tipsy. This Odara continued to serve him. In short,
Aro abidi Janpapa was totally drunk. Shortly after this, the sleeper fell. A
few moments later, he began to snore.
After he fell asleep Esu
Odara simply turned Aro abidi janpapa out of the door of heaven and earth and
pointed out to Orunmila who had been observing every event from a prudential
distance. When Orunmila came, they two began to examine Aro abidi janpapa
closely and they discovered to their surprise that this sentry was just an
invalid! The two Esu Odara and Orunmila began to call above all Ire so that
they came to cross the doors that the sentry had fallen asleep. They sang then:
Ire Aje maa wa a o
Idera Orun sun lo o
Aro ni Idena
Ire Aya maa wa a o
Idera Orun sun lo o
Aro ni Idena
Ire omo maa wa a o
Idera Orun sun lo o
Aro ni Idena
Ire Aiku maa wa a o
Idera Orun sun lo o
Aro ni Idena
Ire gbogbo maa wa a o
Idera Orun sun lo o
Aro aro ni Idena
Translation:
Let Ire of wealth come
now
The Celestial sentinel
has fallen asleep
The sentinel is only a
cripple
Let the spouses Ire come
now
The Celestial sentinel
has fallen asleep
The sentinel is only a
cripple
Let the Ire of the
children come now
The Celestial sentinel
has fallen asleep
The sentinel is only a
cripple
Let the longevity Ire
come now
The Celestial sentinel
has fallen asleep
The sentinel is only a
cripple
Let all Ire in life come
now
The Celestial sentinel
has fallen asleep
The sentinel is only a
cripple
Thus Orunmila, with the
assistance of Esu Odara brought all the Ires to the world. And this was how it
was possible for the inhabitants of the world to live a joyful life
on earth.
Hanranhanran mi ni ihansu
Kirimu-kirimu ni if’ese
ija tele
Ogun lo fe’je tan
Lo fe’mu tan
Lo fi ibi woowoo iyolu
na’gi
Dia fun Aro abidi janpapa
Tii se aye akowa
Ebo ni won ni ko se
O gb’ebo, o ru’bo
Nje ire Aje maa wa a o
Idera Orun sun lo o
Aro ni Idena
Ire Aya maa wa a o
Idera Orun sun lo o
Aro ni Idena
Ire omo maa wa a o
Idera Orun sun lo o
Aro ni Idena
Ire Aiku maa wa a o
Idera Orun sun lo o
Aro ni Idena
Ire gbogbo maa wa a o
Idera Orun sun lo o
Aro, aro ni Idena
Translation:
We tightly make a packet
of yams
And we solidly sealed our
legs in a fight
It was Ogun who, after
eating until he was full
And he drank to
his satisfaction.
He hit the remains
against a tree
This was the Ifa launched
for Orunmila,
Who was going to the
world during the dawn of life on earth
He was advised to offer
ebo
He obeyed
Now, let Ire of wealth
come
The Celestial sentinel
has fallen asleep
The sentinel is only a
cripple
Let the spouses Ire come
now
The Celestial sentinel
has fallen asleep
The sentinel is only a
cripple
Let the Ire of the
children come now
The Celestial sentinel
has fallen asleep
The sentinel is only a
cripple
Let the longevity Ire
come now
The Celestial sentinel
has fallen asleep
The sentinel is only a
cripple
Let all Ire in life come
now
The Celestial sentinel
has fallen asleep
The sentinel is only a
cripple
Ifa says that the person
for whom this Odu is revealed will gain glorious heights in this life even with
the mortification of the initial obstacles or delays. This person must overcome
and realize his destiny in life.
Ifa also says that for
the person for whom this Odu is revealed should never be constituted the same
in a block of stumbling in the route to the success of other people. If he or
she has already done such a thing, he or she must be swept out of the way and
the alleged victim will be victorious at the expense of him or her. If he
thinks that someone is not going to be big in life and plans against such a
person, the person will not only get greatness but will put him or her to
embarrassment in the end. It is in the best interest for the person for whom
this Odu is revealed to never think, plan or do evil at all times. Whoever does
this against him or her will repent of such action in the end.
XV.
Ifa warns the
person to whom this Odu is revealed that they should never send anyone to
do something in their favor if what needs to be done is very important in their
life. He or she may send other people to make minor assignments for their benefit
but when it is for their careers, health, business, security and things like
that, there is a need for them to go and do whatever is required. If this
warning is not addressed, he or she may end up regreting for it for the rest of
his life. He or she should never eat Isin, Akee's apple, forever.
Ifa says that for the
person for whom this Odu is revealed he needs to offer ebo with 2 cocks, 2 kola
nuts, 2 kegs of guinea maize beer and money. Ifa says that if he or she is
called to go somewhere for a major assignment. He or she must strive to go
there personally and not send anyone on his behalf. On this, a stanza in
Ogunda-Meji says:
Gangan ro
Gangan ro o
Saaworo ide nii bale
Nii fun Okankanle
Irunmole
Won nloo gbaa igba Iwa
wa’le Aye
Ebo ni won ni ki won waa
se
Translation:
If the drum Gangan sounds
Or if it fails to sound
And Saworo ide, small
bronze bells is what rattles
When he hits the ground
These were the
declarations of Ifa for the 401 Irunmoles
When they were going to
collect the pumpkin of Fate within the world
They were advised to
offer ebo
The 401 Irunmoles wanted
to go to Olodumare to ask for the pumpkin of Destiny so that they could be
giving all the good things to the humans who approached them for such
thing. When they reached the presence of Olodumare, they told them that they
had come. Olodumare told them that he could deliver the gourd of fate to only
one of them, and all the sere humans and all the other Irunmoles would have to
approach that Irunmole who will have it in his possession before they could
benefit from it. Olodumare asked them to come back in seven days. He asked them
to bring with them a mature rooster, a keg of guinea maize beer, two kola nuts
and six pieces of snails each. Olodumare said that the first Irumole to arrive
will be the custodian of the gourd of destiny.
The 401 Irunmoles left
the presence of Olodumare, they proceded directly to the house of the group of
Awo previously mentioned for consultation of Ifa. The Awo told them that
they were about to take something very important to approve of someone. They
advised each to offer ebo with a mature rooster, a keg of guinea maize beer,
two pigeons of kola nuecs and six pieces of snails. They all considered the Awo
a cheater. They said that Olodumare had asked them to bring exactly the same
materials with which the Awo had advised them to offer ebo. In this wisdom,
they said that there was no need to offer ebo which they considered to be an
instrument for the Awo to become rich quickly and cheaply.
Ogun in particular was
seriously angered by the Awo's advice. The claim that of all the Irunmoles he
was the one who got up earlier. Consequently, he would be the one who would
arrive at the presence of Olodumare on the seventh day. He swear that he would
never have anything to do with the ebo even if all the other Irunmoles decided
to make their offerings.
In the case of Orunmila
however, he told all the other Irunmoles that he would offer the ebo and so he
did. Instead of offering the ebo, all the other Irunmoles procured only the
materials that Olodumare had asked them to bring, but Orunmila offered the ebo
and sought the materials required for them to take to Olodumare.
On the seventh day, Ogun
was the first of the Irunmoles to rise. The meeting all required by Olodumare a
large rooster, 2 kola nuts, a keg of guinea maize beer and six snails and was
about to leave for his trip to Olodumare when he suddenly remembered that the
day was the period which he had separated to hunt elephants. He did not want to
fail or disappoint that day. Consequently on this, he decided to send his slave
named Ida to take the materials that he had already procured to Olodumare so
that he could conscentrate on his hunting expedition. woke up Ida
and commanded him to go straight to bring Olodumare the materials to him in his
favor (Ogun). Ogun warned Ida not to waste time anywhere on the road, with this
warning the two Ida and Ogun set out for their respective destinations with
Ogun arriving confidently that not only would he receive the Pumpkin of
Olodumare's Destiny at travel of Ida, but would also kill many elephants in
addition. Ogun consider that day particularly lucky for him.
Ida was determined to be
the first person to come to the presence of Olodumare in obedience to his master's
command. Who knew, if he did the assignment well, he could even get his freedom
that day! He was moving very fast. Halfway through, he saw a huge Isin tree.
The tree was full of ripe fruit. Ida suddenly remembered that he was feeling
very hungry. The fruits became very irresistible for him. He checks his time.
He knew that he still had some time in front of all the other Irunmoles. He
decided to spend a little time to eat some fruits of Isin. He placed the
rooster, the keg of guinea maize beer, the kola nuts and the six snails under
the tree and went up to eat fruits. When he tasted the fruits, he realized that
he had never tasted such sweet fruits. The more he ate, the more he became
hungry. He started to jump from branch to branch. Some of the branches broke
but he never noticed. He continued eating. Before he could regain his senses,
it was night. The quick jump of the tree to the ground and discovered to its
humiliation that the leg of the rooster had been broken and cut, the barrel of
the barrel had broken, the nuts of kola had been habited and the money had been
lost when the broken branches fell on them. Ida decided to take it like
that to Olodumare informed him that he had brought the materials in the
way that Ogun had given them.
In the case of Orunmila,
however, he rose shortly after Ogun. He left for the trip but he had been
warned previously not to eat the fruit of Isin and simply went on his way. He
was the first person to arrive at the house of Olodumare. Olodumare deliver the
Igba-Iwa to him. He blessed him and instructed him to meet all the needs of the
other Irunmoles and human beings as well. He was also advised to use the
Igba-Iwa judiciously.
Shortly after this, all
the other Irunmoles began to arrive with their requirements. They were directed
to Orunmila to be blessed. He blessed them all. They all complimented Orunmila
on her wealth and additional status as a guardian of the Igba-Iwa. They were
surprised that Ogun had not appeared.
Late at night, Ida, the
slave of Ogun arrive He was gray, dirty and unrepentant. The sack the
middle rooster comes out with one leg already lost, the barrel broken in two,
the two kola nuts already spplited and the six lost snails. When asked
why it had been that he explained that he had brought things the way Ogun had
given them. The other Irunmoles concluded that this must be the reason why Ogun
was embarrassed to appear personally. They all prayed that since Ogun had
brought all that were required in halves, all his requirements in life would be
realized in halves.
When Ogun heard this, he
burst into the midst of the Irunmoles and protested that he was the first
person to wake up and send his slave to carry all the articles required by
Olodumare and was sure that Ida his slave was the first to arrive there ,
because it would be the one that the desires of his heart would be realized in
halves. He was asked to go and call Ida. He did it. In their presence, they
asked Ida to tell everyone the conditions of the articles that Ida, had brought
in Ogun's favor. When Ogun heard this, he was very sad. Ogun made his cry and
shout his Iyere, the Iyere of the lamentations saying:
Ko kan Egungun o
Ko kan Orisa
Ko kan Orisa
Bee ni ko kan Egungun
Ida eru eni l'oran kan o
Translation:
This misfortune does not
concern the Egungun Ancestors
It does not concern the
Orisas, the Divinities
Nor does Orisa
Not even Egungun
It is Ida, a slave, the
matter concerns
Everyone present felt
sympathy for Ogun and showed hostility to Ida; When Ida realized that the hostility
was becoming great, he told them it was not simply his fault. He said there
were 401 Irunmoles involved in the matter. They all had their own slaves and
servants. Only one of them chose to send his slave while all the others decided
to go by themselves. He said that if Ogun had taken the assignment seriously
enough, he would have gone personally and the story would have been definitely
different that day. Instead of blaming him or looking at him with disdain, they
should blame Ogun for not taking the most important assignment of his life
seriously. When Ogun and the other Irunmoles heard what Ida had said, they knew
he had a very good point. They told Ogun to accept his own guilt and consider
this as his destiny. Ogun again made this crying and his Iyere in
lamentation saying:
Ko kan Egungun o
Ko kan Orisa
Ko kan Oosa
Bee ni ko kan Egungun
Eledaa eni l'oran kan o
Translation:
This misfortune does not
concern the Egungun Ancestors
It does not concern the
Orisas, the Divinities
Nor does it concern Orisa
Not even to Egungun
It is to the Fate of one
that the matter concerns
All the other Irunmoles
agreed that it was Ogun's Destiny not to be the custodian of Igba -Iwa,(The
calabash of fate) . If he had taken it personally to go personally he would
have been the first person to come to the house of Olodumare and the story
would have been different.
Gangan ro
Gangan ro o
Saaworo ide nii bale
Nii ro
ganganruru-ganganruru
Dia fun Okankanle
Irunmole
Won nloo gbaa igba Iwa
wa’le Aye
Ebo ni won ni ki won waa
se
Dia fun Ogun
O nlo gba Igba Iwa wa’le
Aye
Ebo ni won ni ko se
Orunmila nikan ni nbe
l’eyin to ns’ebo
Orunmila nikan lo ru’bo
apesin
Nje ko kan egungun o
Ko kan Orisa
Ko kan Oosa
Bee ni ko kan Egungun
Ida eru eni l’oran kan o
Ko kan Egungun o
Ko kan Orisa
Ko kan Oosa
Bee ni ko kan Egungun
Eledaa eni l’oran kan o
Translation:
If the drum Gangan sounds
Or if you fail to sound
And Saworo ide, small
bronze bells is what rattles
When he hits the ground
These were the declarations
of Ifa for the 401 Irunmoles
When they were going to
collect the pumpkin of Fate within the world
They were advised to
offer ebo
These were the
declarations of Ifa for Ogun
When he was going
to collect the Igba-Iwa inside the world
He was advised to offer
ebo
And also to Orunmila
When he was going
to collect the Igba-Iwa inside the world
He was also advised to
offer ebo
Only Orunmila offered the
ebo
Only Orunmila became the
custodian of Igba Iwa
This misfortune does not
concern the Egungun Ancestors
It does not concern the Orisas,
the Divinities
Nor does Orisa
Not even Egungun
It is Ida, a slave, to
whom the matter concerns
And this does not concern
Egungun
Do not bother anybody
Orisa
Not even some Egungun
It is to the destiny of
one that the matter concerns
Ifa warns against sending
others to carry out assignments that are very important in the life of the
person for whom this Odu is revealed unless he or she wants to meet
disappointment, disillusionment, misfortune and even disaster. The person for
whom this Odu is revealed has every reason to be great in life if only he could
pursue his greatness by himself and refuse sending others in pursuit of his
greatness.
LESSON/COMMENTARIES
*. Unless human being take
100% responsibility and accountability of his own life, he Would never become
succefull.
XVI.
Ifa says that
someone has a good action which has given him influence or authority where this
Odu is revealed. Ifa warns that this person should not misuse his power by
paying this good deed with evil, and if this is done, no amount of ebo will
prevent the guilty person from collecting the fruit of the evil he or she has
sown. Ifa advises that the victim should be patient since Ifa is solidly behind
him and retaliated. He or she needs to show no pain or disenchantment because
when the vengeance of Ifa comes upon the guilty, even the victim will be forced
to sympathize.
Ifa says that if the
culprit has not carried out his evil but is only planning it, he or she must
offer ebo with a mature goat and money. He or she should pray to Olodumare for
forgiveness and should not contemplate that ever again in life. about this, Ifa
says:
Gunnugun soore
mapalori-mapalori
Akalamagbo soore
mayogege-mayogege
Ojo mii joomi, bii k’eni
o ma tie soore mo
Oro soore soore, oro o
l’ewe l’ori
Afomo soore ko l’egbo
Dia fun Okete
Ti nlo ree te Oka n’ifa
Ebo ni won ni ko se
Translation:
Gunnungun, the vulture,
did good things but became bald in the process
And Akalamagbo, did good
deeds only to be inflicted with goiter.
Even a few days, you will
feel like you do not want to do good things ever
Gold, the cactus, did
good deeds but has no leaves to show for his good deeds
And Afomo, the parasite
plant, did good deeds only to be left without any root
These were the
declarations of Ifa for Okete, the great rat
When he was going to
initiate Oka, the cobra, in Ifa
He was advised to offer
ebo.
Oka, the Cobra, was in
big trouble. He had no respect of the other animals in the forest. He was being
booed every time he appeared in the middle of the other animals. To add pepper
to the wound, he was used as a rope to line firewood, brooms, leaves and other
things for humans. Tired of these tribulations, he approached Okete, the Great
Rat, consulting with Ifa.
Okete consulted Ifa and
Ogunda Meji was revealed. Okete assure him that he would be great
in life. Oka was also told that everyone would become great in life. Oka was
also told that the whole animals would fear and respect him. Oka was
advised to strive to submit to the initiation of Ifa. Oka agreed. There and
then a date was set for initiation.
Three days after the
initiation, Okete went to the group of Awos mentioned above to know as the
rituals of initiation that he tried to do for Oka would be. The Awo assured
Okete that the rituals would be successful. Not only that, the lot of Oka would
change from one of contempt to fear and respect. Exchange from complete
indepen- dence to tremendous power and authority. Okete was assured that no one
would be able to look at Oka with contempt or use it as a rope ever again.
Okete was warned that when Oka became powerful he would tend to use his power
against everyone including Okete his godfather. Okete was advised to warn Oka
seriously against doing so or the alternative, for Okete to abandon the sermon
of Intelodu. Since he had promised Oka that he would help conduct the
initiation rituals, Okete felt that he was bound by this promise. For this
reason Okete called Oka and they entered into a covenant. Oka swear that he
would not do anything against Okete or any member of his family that could hurt
him in any way. With this assurance, Oka was initiated.
Before long, Oka became
very powerful and influential. No one ever looked at him with contempt. He said
this is an opportunity to avenge the humiliation that had hitherto been the
object. He used his newly acquired power to extend his authority and punished
all those who had offended him again and again. While he was doing this
however, he avoided doing anything against Okete and all his family members. He
soon became so drunk with power that he began to think that he was not
considered an all-powerful if he did not deal with Okete also in his bid to
exercise total control over anything or anyone around him. He felt that people
would soon be proving that his influence and scope of authority did not extend
to where Okete was. For this reason, therefore, Oka resolved to kill Okete once
and for all and would show the whole world his superiority over all the world.
That same day he went in search of Okete when he saw Okete later in the day,
before the latter could express the necessary courtesies, Oka struck him,
totally forgetting his covenant. Sore Oka reminds him of his family. Oka
replied that, that was a forgotten and expired deal. There and then, Okete
vowed about Oka and died. Oka simply swallowed Okete. Shortly after this, a
hunter saw Oka and killed him too.
Since that day, any day
that Oka kills an Okete, that Oka will also be killed that day. That's how Oka
ended up digging her own grave with her ungrateful attitude to her benefactor.
Gunnugun soore
mapalori-mapalori
Akalamagbo soore
mayogege-mayogege
Ojo mii joomi, bii k’eni
o ma tie soore mo
Oro soore soore, oro o
l’ewe l’ori
Afomo soore ko l’egbo
Dia fun Okete
Ti nlo ree te Oka n’ifa
Ebo ni won ni ko se
O gb’ebo, o ru’bo
Oka boo gb’awo mi
Ibi lo se o
Erigi-Alo, Oka boo ba pa
Ewusa
O o baa ku
Oka boo gb’awo mi
Ibi lo se
Translation:
Gunnungun, the vulture,
did good things but became bald in the process
And Akalamagbo, did good
deeds only to be inflicted with goiter
Even a few days, you will
feel like you do not want to do good things ever
Gold, the cactus, did
good deeds but has no leaves to show for his good deeds
And Afomo, the parasite
plant, did good deeds only to be left without any root
These were the
declarations of Ifa for Okete, the great rat
When he was going to
initiate Oka, the cobra, in Ifa
He was advised to offer
ebo
He obeyed
Now, Oka, if you bring
Okete
You have done terrible
wickedness
Erigi-Alo, Oka if you
kill Ewusa, the Big Rat
Oka surely you did your
will in the ensuing period
Oka if you swallowed
Okete
You have done a terrible
despicable evil.
Ifa says that someone
where this Odu has been revealed made a bad will face the pursuit of his evil
action earlier than later.
LESSSON/COMMENTARIES
*.The act of ingratitude
and betrayal is anti -universal law. it will definitely lead to catastrophes
end as seen on the case of Okete in this Odu Ifa.
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
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system without prior written permissionfromthecopyright holder and the author
Babalawo Obanifa, doing so is
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