ODU IFA OGBÈ-ÒBÀRÀ
COMMENTARIES BY BABALAWO OBANIFA -Obanifa Extreme Documentaries-Reformed Africa
Ifa Spirituality(RAIS)- Odu Ifa Series
In this work Babalawo Obanifa shall make exhaustive commentaries on Odu Ifa OGBÈ-ÒBÀRÀ
also known as OGBÈ-GBÀRÀDÁ/ OGBÈ-ONIWAARA .The work will
be useful for any practicing Babalawo who wants to have an in-depth knowledge
of Odu Ifa OGBÈ-ÒBÀRÀ.
The work will be useful for anybody who was born by Odu Ifa
OGBÈ-ÒBÀRÀ during their ÌTÈLÓDÙ OR ÌKOSÈDÁYÉ . As well as any researcher in the field
of Ifa and Orisa Spirituality. The work will explore among other things ,
What is Odu Ifa OGBÈ-ÒBÀRÀ ? Who are the associated or
affiliated with IRÚNMOLÈ AND ÒRÌSÀ with Odu Ifa OGBÈ-ÒBÀRÀ?
What are the taboo of OGBÈ-ÒBÀRÀ ? What are the congenial or
favorable occupations or profession for those who born by Odu Ifa OGBÈ-ÒBÀRÀ
? What are the likely names that can be given to those born by Odu Ifa
OGBÈ-ÒBÀRÀ during their ÌTÈLÓDÙ OR
ÌKOSÈDÁYÉ, What are the likely names that
can be given to those born by Odu Ifa Ogbe Obara during the ÌTÈLÓDÙ
OR ÌKOSÈDÁYÉ ? Some summary of
general Information available to those born by Odu Ifa OGBÈ-ÒBÀRÀ
during their ÌTÈLÓDÙ OR ÌKOSÈDÁYÉ, Some sacred messages contain inside Odu Ifa OGBÈ-ÒBÀRÀ and
commentaries on them. All these and more will be the focus of this work.
WHAT IS ODU IFA OGBÈ-ÒBÀRÀ
Odu Ifa OGBÈ-ÒBÀRÀ also known as OGBÈ-GBARADA/OGBÈ-ONIWAARA is one of Amulu in Odu Ifa that have it major dominating element as air.
WHO ARE THE ASSOCIATED OR AFFLIATED IRÚNMOLÈ AND ÒRÌSÀ WITH ODU IFA OGBÈ-ÒBÀRÀ?
The following
are some of the Irunmole and Orisa affiliated with
Odu Ifa Ifá OGBÈ-ÒBÀRÀ and each of
them have specific function : Ifa,Ori,Egbe,Sango,Osanyin, Esu Odara,
• Orí - Ori is needed for proper guidance and success in life
• Ęgbę - This help in preventing sickness and untimely death.
• Şàngó - For victory over enemies and success
• Ọsányìn - For knowledge of Herbs and healing
Èşù Ọdàrà - For victory over enemies and to overcome problems .
WHAT ARE THE TABOO OF ODU OGBÈ-ÒBÀRÀ/OGBÈ-GBÀRÀDÁ ?
By this, it
means things both animate and inanimate objects
like plant and animals or behavior that those born by this Odu
must abstain from in other to have problems free life. The following are
ascertainable:
• They should not be outside when it rains or where there are thunder or electric thunder.
• They should never lend anything that is valuable to anyone - for example: money, jewelry, clothing, etc. - except to those to whom you are determined to give it to you completely.
• They must never ride horses
• They should never eat African Fleshy Fruit(Africa Kigelia) (Àfòn)
• They should never be too worried about fashion
• They should never use the Vulture (Ìgún) in any way
• They must never use Erin (Elephant) or any part of it in any way
WHAT ARE THE COGENIAL OR FAVOURABLE OCCUPATIONS OR PROFFESION FOR THOSE BORN BY ODU IFA OGBÈ-ÒBÀRÀ DURING THEIR ÌTÈLÓDÙ OR ÌKOSÈDÁYÉ?
The area of of occupations most favorable for those born by this odu range from transportation business like driver, pilot, sailor, etc. They are also a good poet, writer, musician, song writer, herbalist, and business of trading. And diviner.
SOME LIKELY NAMES THA CAN BE GIVEN TO THOSE BORN BY ODU IFA OGBÈ-ÒBÀRÀ THEIR ITÈLÓDÙ OR ÌKOSÈDÁYÉ
These name are derive
from positive Ifa Character in this Odu.
Male
• Ifátóóyangàn - Ifa is enough for pride
•Ifáríre - Ifa bring blessings
• Ifádárà - Ifa performs wonder
• Orígbèmí - My destiny favor me
• Ifátóbi - Ifa is sacred
Male
.• Ifátóórera - Ifa is enough for pride
• Ifáríre - Ifa bring Blessings
• fátóbi - Ifa is sacred
• Ifádárà - Ifa performs wonder
SOME SUMMARY OF GENERAL INFORMATIONS AVAILIABLE TO THOSE BORN BY OGBÈ - OBARA DURING THEIR ÌTÈLÓDÙ OR ÌKOSÈDÁYÉ
The Ogbè-Gbàràdá children are destined to succeed despite criticism, sharp language and slander. These people, no matter how much they will try but they should never and can not stop the Ogbè-Gbàràdá children from their triumphs.
Ifa says that the movement of children Ogbè-Gbàràdá from fat to grace will leave many people in awe and amazed and incredulous. This is because it would be so fast and it will look magical.
For the Ogbè-Gbàràdá children, the Orí of one of their peers will support him to succeed while his own Orí will also support his partner to succeed. On the other hand, care must be taken to ensure that Ogbè-Gbàràdá children are always on good terms with each other. Appropriate sacrifices must be offered to ensure that their children do not become enemies in the future.
The Ogbè-Gbàràdá children have been destined to never experience evil personality in life or see the devil. With the exception of the calamities caused by them or for refusing to offer sacrifice, there is no reason why the Ogbè-Gbàràdá children do not live a full life on earth.
The Ogbè-Gbàràdá females are affectionate to reconcile with their problems. This is not positive if it is difficult for them to find the solution to their problems. On the other hand, the Ogbè-Gbàràdá g female continually find it difficult to keep secrets entrusted to them. This is also a negative practice. These are some of the weaknesses of the children of Ogbè-Gbàràdá. Children Ogbè-Gbàràdá, Male and females should always remember their destiny. They should never worry about success. They must also commit themselves in adventure associations and thus succeed.
Their professions, where they have the best chance of success in life, include public relations, counselors, pilots, car pilots, marketing and other public fields. They can also engage in poultry business.
During the marriage ceremony the girls of Ogbè-Gbàràdá, the blood relatives should not participate in any way in the ceremony. They should not take part in establishing the introduction, commitment or at marriage appointments or take part in the current ceremony. Daughters should not go to their family's home after the marriage until their first baby is born. This is with the best result for the family and the daughter. As for the Ogbè-Gbàràdá women, they will give birth to good, humble, gentle-headed and influential children. However, they themselves (girls Ogbè-Gbàràdá), are rude, cheeky and intolerant. It is difficult to deal with them. Those who marry them should be extremely patient with them, especially those who join small.
Ogbè-Gbàràdá males should also be patient with their wives since wives tend to make life difficult for them.
Children of
Ogbè-Gbàràdá, should never borrow from other people what they are not able to
return. Anything that you lend to others will not be returned to you.
SOME SACREDS MESSAGES CONTAINS INSIDE ODU IFA OGBÈ-ÒBÀRÀ AND
BABALAWO OBANIFA COMMENTARIES ON THEM
1.
Ifá says that it predicts the IRE of prosperity for the person to whom this Odu is revealed In Ogbè -Obara also known as Ogbè-Gbarada. Ifä says that the person will have abundant prosperity and his success will be multiply in spite of the slander against him or her . Ifá says that this person will become a very important personality in society. On this, Ifá says:
Ogbè gbàràdá tán
Tęlęgàn ló kù
Ifá şeun gbogbo tán
Ò ku tęlęnu
Díá fún Ędú
Ọmọ agbápà lápi
Ọmọ agbé rekete lóríi rekete
Translation:
Ogbè had done wonders
Only critic desire are not met
Ifa had successfully accomplished all things
Only the slanders remain
These were the declarations of Ifá to Èdú (Ọrúnmìlà)
He who increases wonders over wonders
And he piles up wonderful things about other wonderful things
Orunmila had been doing many wonderful things on Earth. At the same time, he had many slanders, critics and slanderers who did not want him to triumph. Therefore, he went to consult his students mentioned above. They advised him to offer sacrifices of two hens and money. He complied Soon after, he became very successful and all his followers also became very successful. His popularity spread and widened. So, they became happy, singing and dancing:
Ogbè had done wonders
Only criticisms are not met
Ifa had successfully accomplished all things
Only the slanders remain
These were the declarations of Ifá to Èdú (Òrúnmìlà)
He who increases wonders over wonders
And he piles up wonderful things about other wonderful things
The wonders made by Ifá
They can not be snatched
They just keep multiplying
The wonders that Ifa has authorized me to carry out
They can never be destroyed
Ifá says that no one can stop the person for whom this Odù is launched to be successful in his life.
Commentaries
The great lesson to learn from this Odu is that there is nothing you do in life, however honest, good, best you are in what you do. However, benevolence you may be. There will still be some people who will still have negative things to say to you in one way or the other. It just a great lesson that you can't satisfy everybody in life. However good you are.
II
Ifá says that it also
predicts the IRE of abundance (wealth) for the person to whom this odu is
revealed . Ifa says that he or she needs to offer the appropriate sacrifice in
order to accelerate the realization of this abundance. On this, Ifá says:
Òpìpì yéyin níwọn
Kóo lè baà r'ápá bẹyin
Díá fún pẹhẹẹ
Ọmọ af'adìẹ şèpìlẹ ọlà
Translation:
(Òpìpì) hen without feathers
Do not put too many eggs
So your wings can cover all your eggs
This was the declaration of Ifá to PĘHĘĘ
The offspring of one who ordered the foundation of his success with a hen
Pẹhẹẹ wanted to start a business. Therefore he contacted the Babaláwo mentioned above for an Ifa consultation. He was advised to offer sacrifice with two chickens without wings. Babaláwo assured him that he would succeed in the adventure of his business. He complied. The Babaláwo made the sacrifice for him and returned the chickens to be raised in his house. Most of the hens laid eggs that hatched, the most successful Pẹhẹẹ came to him. He was very happy and gave blessings to his Babaláwo for a job well done:
Òpìpì yéyin níwọn
Kóo lè baà r'ápá b'ẹyin
Díá Fún Pẹhẹẹ
Ọmọ af'adìẹ şè'pìlẹ ọlà
Kòì pẹ, kòì jìnnà
Káwá bá ni nì jẹbútú ajé gburugburu
Translation:
(Òpìpì) hen without feathers
Do not put too many eggs
So your wings can cover all your eggs
This was the declaration of Ifá to Pẹhẹẹ
The one who ordered the foundation of this success with a hen
Before long, not too much
Come and meet us in the midst of abundant wealth
People are in the middle of abundant wealth at the foot of the Sacred Palm Tree
Ifá says that the client will be a wealthy and very successful in life.
Commentaries
The message from this
stanza make it clear that, it is very essential in life to back up what
ever we ate doing with spiritual guidance and prayers. Doing so and
following spiritual guidance will eventually lead to abundance blessings and
success.
III
Ifá says that it also predicts the IRE of abundance (wealth) for this person who this Odu is revealed . Ifa says that in addition to being a prosperous , this person will also be able to intervene in successful adventures. On this Ifa says:
Bààrà-baara làá g'étì
Sónsó oríi rè loògùn
Sónsó oríi rè làwúre
Díá fún Òrúnmìlà
Baba yóó kúnlè sorò jeun tuntun lódún
Ò wá ndánu sùnráhùn Ire gbogbo
Translation:
Abundantly, we deposit ETÌ
Only the tip of it head is medicine
Only the tip of his head is used for medicine for success in finance
These were the declarations of Ifá to Òrúnmìlà
When he was preparing for the new harvest of the festival
And he was wanting all the IRE in life
The new harvest festival was approaching. Òrúnmìlà was preparing for this festival but had no money. He had no farm where he could obtain products and he did not have a pond where to get fish harvest. As a result of this, Òrúnmìlà approached his students mentioned above for an Ifa consultation. What was he going to do to succeed before the festival day? How was he going to get the money to avoid being miserable during the festival period? Being a holder of a title and a very popular person in the community, Òrúnmìlà considered that it was a great cause for concern not to participate fully in the physical, normal, administrative and financial aspect of the festival. He consulted his Babalawo
The Babaláwo advised
him to offer a sacrifice and they assured him that everything would go well.
Òrúnmìlà was asked to offer two hundred sacrificial cowries He was also
asked to pack a suitcase with white clothes. He complied. He gave the two
hundred cowries to the Babaláwo who mixed them by turning them with ÌYĘRÒSÙN
and he recited this verse inside him. Both, the snails and ÌYĘRÒSÙN were then
packed inside the suitcase and returned to Òrúnmìlà. They asked him to do his
business with the money and they also put all his money in the suitcase. He
also complied with this advice and followed the instructions. Before the day of
the festival, his spiritual guides attracted many clients and business partners
to him. All his projects and investments were very successful. Orunmila was
very happy and was giving blessings to his Babaláwo.
Bààrà-baara làá g'étì
Şónşó oríi rę loògùn
Şónşó oríi rę làwúre
Díá fún Òrúnmìlà
Baba yóó kúnlę şorò jęun tuntun lọdún
Ò wá ndánu sùnráhùn Ire gbogbo
Wọn ní kó rubo
Ò rubo
Kòì pę, kòì jìnnà
Ę wá bá ni ní jębútú Ire gbogbo
Translation:
Abundantly, we deposit ĘTÌ
Only the tip of it head is medicine
Only the tip of it head is needed for medicine for financial success
They were the ones who launched Ifa for Òrúnmìlà
When he was preparing for the new harvest festival
And he was wanting all the IRE in life
He was advised to offer sacrifice
He fulfilled
Before long, not too much
Come and join us in the midst of abundant IRE
Ifá says that the
person for whom this Odù is revealed is in the present entertaining himself
with some fears about the proper functioning of his finances. He or she
Should have no fear. Everything would become positive for him or her.
IV.
Ifá says, that Ifá
will ensure the success of the client for whom this Odù is revealed. Ifá says
that if it is during the ÌKỌSÈDÁYÉ of a newborn baby, the name of the child or
the baby is IFÁTÓÓYANGÀN. To anyone who is revealed this Odù to have to submit
to go through the ceremony ÌTĘLÓDÙ.
Bààrà-baara làá g'ętì
Şónşó oríi rę loògùn
şónşó oríi rę legbòogi
Díá Fún 'Fátóóyangàn
Tíí şọmọ bíbí inú
Àgbonìrègún
Translation:
Abundantly, we deposit
ĘTÌ
Only the tip of
its head is medicine
Only the tip of his
head is grass
They were the ones who
launched Ifá for Ifátóóyangàn
The child of
Àgbonìrègún
Ifátóóyangàn (Ifá is
worthy of being proud of being one) was the child of Àgbonìrègún. He had
everything in life through Ifa. He had money, property of land, farms,
houses, children, happiness and all the good things of life through Ifa. He was
always feeling proud of his accomplishments. Those who were envy of
his successes and achievements were told, however, to go and study
Ifa if they wanted the same things.
Bààrà-baara làá g'ętì
Şónşó oríi rę loògùn
Sónşó oríi rè legbòogi
Díá Fún Ifátóóyangàn
Tíí şọmọ bíbí inú
Àgbọnìrègún
Ifá tóó yangàn fọmọ
Awo
Tóni tó pé Ifá ò tóó
yangàn
Kó lọ rèé kọ'fá
Ifá tóó yangàn fọmọ
Awo
Translation:
Abundantly, we deposit
ĘTÌ
Only the tip of
it head is medicine
Only the tip of his
head is grass
They launched Ifá for
Ifátóóyangàn
The child of
Àgbonìrègún
Ifá is worthy of being
proud of for the Awo
Anyone who says that
Ifá is not worthy of being proud
Let it go and study
Ifá
Ifá is worthy of being
proud of , for the Awo
Ifá says that th
person will have reason to be proud of the achievements he has had
through Ifá. Anyone who is sent from the client's achievements should also be
advised to tow the Ifa path. The person must, however, make an effort to
submit to the ÌTÈLÓDÙ ceremony as soon as possible.
Commentaries
The message from
this Odu emphasis on importance of Ifa initiation, and dedication of time
to study Ifa, Ifa is enough to bring wealth and prosperity for Awo.
Sounds knowledge of Ifa is a thing to proud of.
V.
Ifá says that Ifa will perform wonders in the life of the person to whom this Odu is revealed. The movements of the life of this person ,will be transformation of grass to grace will be so fast that it will leave many people in awe. It would be so fast that many people would find it hard to believe. On this, Ifá says:
Ogbè bààrà-baara g'ętì
Şónşó oríi rę loògun
Şónşó oríi rę legbòogi
Dia fun Erin
Ó n lọ gun Òkè-Àlọ baba rę
Translation:
Abundantly, we deposit ętì
Only the tip of it head is medicine
Only the tip of his head is herbs
They were the ones who launched Ifa for Elephant
When he went to the mountain of his father's success
In ancient times, the Elephant was as big as a rat. There were so many things that the Elephant planned to do, which its tiny size could not allow him to accomplish. Consequently, He went to the Babaláwo mentioned above for an Ifa consultation. The Babaláwo assured the Elephant that he would become a great person in life. He was advised to offer sacrifice of four deposits of new mortars, four guinea fowl, four chickens and plenty of money. He fulfilled. Then the Babaláwo prepared some spiritual medicines for the Elephant. While the Babaláwo did this to him, the Elephant was asked to put each of his limbs inside each mortar. In a short time, his limbs became as big as the size of the four mortars and his trunk became as big as a small mountain. Mortars became the feet of the Elephant.
Those who saw the Elephant when he entered the house of the Babaláwo could not recognize him when he left. When other animals eventually realized that the Elephant had become very large, they all respected him, venerated him and feared him. They were also amazed at how he managed to become so great.
Ogbè bààrà-baara làá g'ętì
Şónşó oríi rè loògùn
Şónşó oríi rę legbòogi
Dia fun Erin
Ọ n lọ gun Òkè-Àlọ baba rę
Wéré la r'Érin
Érin nígbàwo lo g'òkè
Translation:
Abundantly, we deposit Ętì
Only the tip of It's head is medicine
Only the tip of his head is herbs
They were the ones who launched Ifa for Elephant
When he went to the mountain of his father's success
Suddenly we saw the Elephant
Elephant, when did you achieve this dimension?
Ifá says that the client for whom this Odù is revealed will become very important in the community.
Commentaries
This theme of this stanza is about important of thinking big in life. If one think big in life, he will achieve big. He will be great. He will get the best in life. It teaches on important of not settling down for less in life.
VI.
Ifá says that it is
advisable for this Person who this Odu is revealed and one of
his relatives (born of the same mother) to offer sacrifice so the Orí of one
would support that of the other . They must perform the ritual to their Orí. In
other words, the client will buy all the materials for the Orí of his friend,
while his friend will also reciprocate in the same way. On this, Ifá says:
Tọpọ tẹri
Dia fun Esin
A bù fún Àfọn
Wọn ní kí àwọn méjèèjì bọ'rí ara wọn
Translation:
Tọpọ-tẹri
He was the one who launched Ifa for the Horse
Threw the same for the African fleshy fruit
They were advised to perform a ritual to the Orí of each other
Both Horse and Africa Kigelia were companions. Both were with the Babaláwo mentioned above to investigate Ifa what they needed to do both to succeed in life. The Babaláwo advised them to offer a sacrifice of two guinea hens each and money. They were also advised to perform the ritual for the Orí of one another as explained above. They were also asked to confirm ifá the materials needed to use in their Orí. They complied. From that day, when one became depressed, the Orí of the other would assist him and the one who was depressed would rise again. Both triumphed and were happy in their lives.
Tọpọ tẹri
Dia fun Erin
A bù fún Àfọn
Wọn ní kí àwọn méjèèjì b'Ọrí araa wọn
Wọn gbębọ wọn rúbọ
Kàkà k'Áwo má là o
Àfọn a tara kàrà a so
Translation
Tọpọ Tęri
He was the one who launched Ifa for the Horse
Launched the same for African Fleshy Fruit
They were advised to perform the Ori ritual from one to another
They fulfilled
In the place of the Horse did not triumph
The African Fleshy Fruit would germinate quickly
In the place of the Awo did not triumph
The African Fleshy Fruit would grow quickly
Ifá says that the two companions of Orí supported each other to succeed. When one becomes depressed, the other will raise it.
Commentaries
Ifa talk here of important of interdependence of human beings. The lesson from this Odu make it clear the importance of genuine and dedicated companionship during difficult times. It teaches us on importance of not living or operating in isolation of other. The spirit of comradeship must be imbibe.
VII.
Ifá says that it predicts the IRE of many children for the person for whom this Odù is launched. Ifá says that the woman in question will mother so many children that she will be the envy of her colleagues. Many other women will be praying to the gods to bless them with as many children as this person . A verse in Ogbè 'Gbàràdá giving evidence of his statement says:
Obìnrin rọşọ tán
Ó şe ìdí şàngelè sęyìn
Díá Fún Nọmu
Ó n fomi ojú sùngbérèe tọmọ
Wọn ní kó sákáalę ębọ ní şíşe
Ó gbębọ, ó rúbọ
Translation:
A woman knotted her wrap
And threw back a few glutes in a suggestive way
She was the only one who launched Ifá for Nọmu
When she was crying because she could not give birth to a baby
He was advised to offer sacrifice
She fulfilled
Nọmu got married as a teenager. But unfortunately, She was not able to give birth to a child. Consequently, she went to Ifa for a consultation. They assured her that she would mother many children. She was advised to offer sacrifice with two hens, two pigeons and money. They also asked her to perform a ritual of two rats, two fish, four kola nuts, four bitter kola, gin and money to Ifa. She complied.
Soon after, her uterus opened and she gave birth to many children. Most of her acquaintances were praying to the gods to give them many children like Nomu.
Obìnrin rọşọ tán
Ó sèdí şàngèlè sęyìn
Díá Fún Nọmu
Ó n fomi ojú sùngbérèe tọmọ
Wọn ní kó sákáalę ębọ ní şíşe
Ó gbębọ, ó rúbọ
Kò pę, kò jìnnà
Ire ọmọ wá ya dé turtúru
Èmi á bímọ bíi Nọmu
Èmi á bí Qwènnèwęnnę lọmọ
Translation:
A woman knotted her wrap
And threw back a few glutes in a suggestive way
She was the only one who launched Ifá for Nọmu
When she was crying because she could not give birth to a baby
She was advised to offer sacrifice
She fulfilled
In a short time, not too much
The IRE of many children arrived in droves
I will give birth to as many children as Nomu
I will beget children abundantly
Ifá says that it predicts Ire of so many healthy children for the client for whom this Odù is revealed.
VIII.
Ifá says that he will not allow the person for whom this Odù is revealed, to see the demon in his dream. Ifa says that no matter what the situation in life, this person will not experience or witness the evil as it happens to those (who are close to him or her) whose problems could affect him / her in adversity. On this Ifa says:
Kòkò Òdù, ab'enu
kùndún-kùndun
Díá fún Ojú-m ọ-rìíbi
Tíí şe Àręmọ Ọsányìn
Wón ní kó sákáalę ębọ
ní şíşe o
Ó gbę'bọ, or red
Translation:
The giant jar with
narrow mouth
He was the one who
launched Ifa for "Do not-let-my-eyes-see-the- evil " (Ojú-mọ-rìíbi)
Who was the first son
of Ọsányìn
He was advised to
offer sacrifice
He fulfilled
Ojúmọrìíbi was the
first son of Ọsányìn, the Deity of Medicine. Ojúmọrìíbi went to the Babaláwo
mentioned above to know what he needed to do in order to prevent his two eyes
from witnessing the devil or experiencing calamity in his life. The Babaláwo
told him that Ifá had assured him that he would never experience calamity in
his life. He was advised to sacrifice a goat-male and money. He was also
advised to perform a ritual with a rooster, palm oil and money to Ọsányìn. He
fulfilled. Afterwards, the Babaláwo buried the native chalk (Efun), sawdust
(Osun), the Seashell (Ìwónrán Olókun) and Ęyìn-Olobe went together, recited
this verse at the same time and gave it to Ojú-mọ-rìíbi so that drink with
gelatinous porridge or water. That also was fulfilled .Throughout the life of
Ojú-mọ-rìíbi he never experienced calamity nor witnessed the demon that could
affect him with adversity by power. Therefore, he lived a very happy and
content life until his death.
Kòkò Òdù, ab'enu
kùndún-kùndun
Díá fún Ojú-m ọ-rìíbi
Tíí se Àręmọ Ọsányìn
Wón ní kó sákáalę ębọ
ní şíşe
Ó gbę'bọ, or red
Ifá ló ní ojúù mi ò
níí ríbi lóde ìsálayé
Ojú ęfun kìí ríbi lóde
Òsogbo
Ojú osùn kìí ríbi lóde
Ìràwọ
Ojú ìwọnrán kìí ríbi
ló'Kun
Léyìn- léyìn l'olobe
nsoó yes
Translation:
The giant jar with
narrow mouth
He was the one who
launched Ifá for "Do not-let-my-eyes-see-the-demon" (Ojú-mọ-rìíbi)
Who was the first son
of Ọsányìn
He was advised to
offer sacrifice
He fulfilled
Ifá has ordered that
my eyes will not see evil in this world
The eyes of Efun
(native chalk) see no evil in the village of Òsogbo
The eyes of Òsùn
(sawdust) see no evil in the village of Ìràwọ
The eyes of Ìràwọ
(seashell) see no evil within the sea
The departure of Olobe
always has its fruits behind it.
(the evil would always
happen on behind me
Ifá says that this
person would have always left he neighborhood before the occurrence
of a disaster. However, this person will not fall into judicial calamity
or disaster because Ifá has assured him.
IX.
Ifá says that the person for whom this Odù is revealed still has a very serious illness or had a close relationship with someone who has a very serious illness. Ifá says that the sick person will overcome this disease if the appropriate sacrifice is made. Even when this disease has almost no hope, the person will survive. What he or she needs to do is offer sacrifice, perform a ritual to Ifa and its heavenly appearance (Ègbè). On this Ifa says:
Bààrà-baara làá g'ętì
Şónşọ oríi rę loògùn
Şónşọ oríi rę l'egbòogi
Díá fún Àrágberí
Omo akàn'lèkùn ọrun gbọngbọn má yùn-un
Translation:
Abundantly, we deposit ętì
Only the tip o his head is medicine
Only the tip of his head is herbs
They were the ones who launched Ifá for Àrágberí
Who hit the door of heaven hard but refused to enter
Àrágberí was very ill. He had nightmares about the daily basics. He also had visions of his dead ancestors in his dreams. Many of their relationships had lost hope of their survival. But even with all these setbacks, Àrágberí himself trusted that he would survive the disease. Therefore, he went to the house of Babalawo mentioned above for an Ifa consultation.
The Babaláwo that launched Ifá for Àrágberí and Ogbè-Gbàràdá was revealed. The Babaláwo told him that in his celestial group (Ęgbę) they were preparing a great reception in heaven and that they were eagerly awaiting his arrival. The Babaláwo said that Àrágberí needed to offer Ebo, with stamp of urgency, sacrifice of two rams, palm oil and money. One of the two rams should be offered as a sacrifice while the other ram would be used to perform a ritual to Ifa. The one of the sacrifice would be first mounted by the sick person for some time before being sacrificed. Àrágberí also offer akara ,, ekọ, moinmoin, assorted food and drink to his Ęgbę. He fulfilled. The reason why Àrágberí should mount the ram before offering it in sacrifice was to give the celestial visit and Death the impression that Àrágberí was riding the ram toward the sky. But since it is impossible for the ram to bear the weight of a mature person, then the ram could not move. Consequently, it was not Àrágberí who refused to heed the call of Death and his celestial visit, but the ram had refused to take him to heaven.
This was done several times but the ram could not walk. This ram was eventually offered as a sacrifice while the remains of the sacrificial material were also offered. Èsù Odara then went to convince the Death and the celestial mates of Àrágberí that Àrágberí's refusal to come to heaven was not his attitude but the ram that had refused to take him to heaven. As the ram had been offered as a sacrifice, it was advisable to take it to heaven instead of to Àrágberí. They accepted the ram and left Àrágberí alone. Since then, Àrágberí became healthy and was very happy afterwards. He was giving his gratitude to Babaláwo while Babaláwo praised Ọrúnmìlà and he thanked Olódùmarè.
Bààrà-baara làá g'ętì
Şónşọ oríi rę loògùn
Şónşọ oríi rę l'egbòogi
Díá fún Àrágberí
Omo akàn'lèkùn ọrun gbọngbọn má yùn-un
Ògúnlénírún agogo
Ọtàlégbèje àpèsìn
NIgba wọn fi n p 'Àrágberí lọrun
Ębọ ló fi n şọwọ si wọn
Ębọ ló fi n ti ìlękùn ọrun gbọngbọn
Ogúnlénírún agogo
Ọtàlégbèje àpèsìn
Niwon wọn fi n pé Àrágberí lọrun kó ję o
Ę bá mí wi fún wọn
Wípé ònà ọrun jìn gbungbun
Àgbò Ędú mà kọ'rìn
Translation:
Abundantly, we deposit ętì
Only the tip of it is medicine
Only the tip of his head is herbs
They were the ones who launched Ifá for Àrágberí
Who hit the door of heaven hard but refused to enter
Four hundred twenty musical bells
One thousand four hundred and sixty drums
They were being used to summon Àrágberí to heaven
It was a sacrifice
that he was sending back to heaven
They were rituals what he was using to close the door of heaven firmly
Four hundred and twenty musical drums
One thousand four hundred and sixty drums
They were using it to summon Àrágberí to heaven but he refused to go
Help me to inform them (in heaven)
That the road to heaven is far away
Edu Ram refused to move
Ifá says that the client will overcome his illness no matter how serious the illness may be.
X.
Ifa predicts the IRE of victory over the client's adversary for whom Ogbè-Gbarada is revealed. Ifá says that the client needs to offer sacrifice and perform rituals to Sàngó. On this, Ifá says:
Ogbè níí bo Àrìrà mọlę
Àrìrà níí bolę
Níí bogi oko
Díá fún Olúkòso-làlú
Jęnrọlá, ọmọ arígba-ota şęgun
Igbà ti nbę láàrin ọtá
Translation:
Ogbè is the one that covers the thunder of the storm
The ray is the one that covers the earth
And it covers the trees of the farm
They were the ones who launched Ifá for Olúkòso-làlú
Jęnrọlá, who used 200 pebbles to defeat opponents
When he was in the middle of enemies
Şàngó was sleeping and getting up in the midst of his enemies. It was difficult for him to make any decision in his life. Tired of his existence, Şàngó went for a consultation Of Ifá. How could he defeat his enemies? was his question.
The Babaláwo assured him that he would be feared, respected and revered by his enemies. Both friends and enemies would not be able to face strength with force of him . Then Şàngó was advised to offer in sacrifice a rooster, palm oil and 200 pebbles with a large mortar and money. He fulfilled. The mortar was placed down on the shore with the 200 pebbles inside and the ritual was performed on Şàngó with another rooster. While the enemies were plotting against him , the thunder srike from the sky and all its enemies were dispersed "" HELTER-SKELETER ". Even Şàngó's friends felt his power and controlled themselves with fear. In this way it was possible for Şàngó to defeat all his enemies and from that day he was feared and respected by both friends and enemies.
Ogbè níí bo Àrìrà mọlę
Àrìrà níí bo lę
Níí bogi oko
Díá fún Olúkòso-làlú
Jęnrọlá, ọmọ arígba-ota şęgun
Igbà ti nbę láàrin ọtá
Wọn ní kó sákáalę, ębọ ní şíşe
Ò gbębọ, or rųbọ
Èdọọ yín ė bá gbó
Ę ó dúró d'Àrìrà
Kí l'Àrìrà fi sętę?
Igba ọta
L'Àrìrà fi şętę
Igba ọta
Translation:
Ogbè is the one that covers the thunder of the storm
The ray is the one that covers the earth
And it covers the trees of the farm
They were the ones who launched Ifá for Olúkòso-làlú
Jęnrọlá, who used 200 pebbles to defeat opponents
When he was in the middle of enemies
He was asked to offer sacrifice
He fulfilled
If your liver is as strong as you think (if you're as bold as you think)
Why you can not wait and confront thunder
What the Lightning used to defeat the conspiracy
Two hundred pebbles
What was it that Şàngó used to defeat the conspiracy
Two hundred pebbles
Ifá says that the client will defeat his enemies and his conspiracies. Both friends or enemies will fear and will behave their self.
XI.
Ifá says that there is a very influential man where this Odù is revealed who is having a serious problem that he considers confidential and does not want anyone to know about him. Therefore, he is pretending to be happy, considering that he is far from happy. Ifá also says that there is a woman there who can probably find the secret that the man had been guarding from the beginning jealously. Ifá warns that this woman should not try to reveal this secret, because if this secret is revealed, the shame will also affect the woman in question. Ifá advised the man about offering sacrifice for him to be able to solve his problem without subjecting himself to public ridicule.Ifa also says that the person who will help him solve his problem is a stranger whom he had not known before. No one should look down on any stranger before whom he had not known. No one should look down on any stranger where this Odù is revealed. on these, the Ifá says in Ogbè Gbàràdà:
Òkú ló kú
Ará ọrun ò sunkún
A bímọ láyé
À nyò sẹsẹẹsẹ
Ọsán lòru ẹbọra eni
Dáá fún Alákọlé
Ọmọ atìkùn sájà fara yíyí a dífá
Wón ni kó sákáalẹ, ẹbọ ní şíşe
Ó gbẹ, bọ or rúbọ
Translation:
One person had died
The settlers in heaven did not cry
A baby is born in the world
We are all rejoicing
The light of day is the night of the jinns
They were some who launched Ifá for Alákòle
He who pain concealed within and pretended to be happy while consulting Ifa
They asked him to sacrifice
He fulfilled
Alàkóle, the king of Ìkòlé-Èkìtì, had lost his sexual potency. He could not make love to his wives. Initially, the wives thought that they had offended her husband and he had decided to boycott them sexually. They pleaded with him to please forgive. Taking a signal from the women's action, he refused to accept her plea. After several appeals, he informed them that he would think about it and communicate his decision later to them.
Knowing that he could not continue to maintain this position, he went to the babaláwo above expressed for the consultation of the ifá. These babaláwo tried their improvement but to no avail. This brought pain to Alakole but he continued to keep out a happy behavior. He did not lose hope in ifá despite the failure of his babalawo. He kept his sadness inside and informed no one.
Ọpá ẹbí títè níí tẹ
Kìí şẹ
Díá Fún Tẹẹtu
Ọmọ wón ìnísà Òkè
níjọ tí wọn nlo rèé wẹẹ fun alákọlé
Ọmọ alàgbá wòròwòrò şorò
Wọn nó kó sákáalẹ, ẹbọ ni şíşe
Ó gbẹbọ, or rúbọ
Translation:
The family unit rod can only be bent
It must not break
he was the one who launched Ifa for Tẹẹtu
His offspring at Ìnísà-Òkè
When she would marry Alákòlé
He (alakole) who beat Agba furiously and repeatedly for the cult of Orò
They asked him to sacrifice
She fulfilled
As a result of the popularity of Alakole and influence, the citizen of Inisa-Òkè reflected and decided to distribute Tẹẹtu, a very pretty damsel to him in marriage. Tẹẹtu went then to the babalawo above expressed for the consultation of the ifá. They advised him to offer sacrifice of two guinea-birds, two hens and money. She was also informed that she would be very happy in her marital home. She was warned though that she should never expose her husband's secret. She complied. She then went to Alakole's house. She discovered her impotence and remained silent.
Ìmọ-ìmọ sán kanlẹ, sán kàn'run
Awo igún ló díá fún igún
Igún Tóele ará ìlódò
Wọn ní kó sákáalẹ, ẹbọ ni şíşe
Ó gbẹ'bọ, ó rúbọ
Translation:
The lightening hit and touched the earth and sky
The awo of igún (vulture) was the one that launched Ifá for Igún
It also prepared and
printed ifá more of the settler of the client's demand in the village of Ìlódò
They asked him to
sacrifice
He fulfilled
Igún was a prominent Babaláwo in the village of Ìlódò. from the time he had decided to establish in this town things had not been moving well for him. Therefore, he approached the above Awo mentioned for Ifa consultation. They advised him to offer sacrifice of money and perform ritual to Ifa with two rats and two fish, palm oil, gin and money. He complied. He was assure that he would become a very successful man that year, but he needed to leave Ilodo to another community. It was during his stay that he would meet those who would invite him for the consultation of Ifa and he who would succeed where others had failed. the babalawo further informed him that the problem with the person who would return him to a prosperous babalawo was that the person was having a secret illness that he did not want others to know about it. The customers needed to offer sacrifice of two goats, two pants before he had been using, 20 kola nuts, 20 bitter kolas, palm oil, gin and money. He complied with the awo's advice and proceeded on the day.
In the meantime, Alákole had summoned his awo once more; they were the Òkú-ló-kú, ará-ọrun-ò sunkún; A bímọ-láyé à nyọ-sẹsẹẹsẹ; Ọpá-ẹbí, Títẹ-níí-tẹ, wọn-kìí-şẹ. Its main purpose was to find a solution to its impotence. Ogbè-gbàràdà was also revealed during the Ifa consultation.
Unfortunately, they could not identify Alakole's problem. Alakole then asked them to go far and wide in search of another babalawo who could identify his problem and could offer a solution.
The awo scattered about in search of a babalawo that could solve the alakole problem. It was in this process that they met Igún. They could identify him as a babalawo because of the Idè he put around his wrist and neck. He showed himself the Odù that they printed on the Ifá tray. Immediately Igún saw this Odù, he remembered the instruction of his awo. He narrated exactly to them as it had been. They went to inform alakole. Alakole asked them on the other hand to go and bring Igún to his palace. They did. When Igún arrived at the palace of Alakole, he asked the Alakole to go and to purchase the prescribed sacrificial materials, he then entered the inner chambers of the Alakole palace and all the necessary sacrifices were made. After this, the igun prepared all the medicines necessary to restore alakoles power more than the alakole requirements. Briefly, after, Alakole became sexually active again. Alakole was so happy that he make Igun his main Babalawo.
They were all happy: Alákòlé, for recovering his power; The wives of Alákòlé, to be restored, with Alákòlé; babaláwo, for solving the problem of Alákòlé; Igún, to fit the babaláwo of the head of Alákòlé, to be able to settle down and to become prosperous in life.
Òkú ló kú
Ará ọrun ò sunkún
A bímọ láyé
À nyò sẹsẹẹsẹ
Ọ́sán lòru ẹbọra eni
Díá fún Alákọlé
Ọmọ atìkùn sájà fara yíyña dífá
Wón ni kó sákáalẹ, ẹbọ ní şíşe
Ó gbẹ́, bọ ó rúbọ
Ọpá ẹbí títè níí tẹ
Wọ́n Kìí şẹ́
Díá fún Tẹẹ́tu
Ọmọ wón ìnísà Òkè
níjọ́ tí wọ́n n lo rèé wẹẹ́ fun alákọlé
Ọmọ alàgbá wòròwòrò şorò
Wọn ní kó sákáalẹ, ẹbọ ni şíşe
Ó gbẹ́bọ, ó rúbọ
Ìmọ-ìmọ sán kanlẹ, sán kàn’run
Awo igún ló díá fún igún
Igún Òtèlè ará ìlódò
Wọ́n şẹşẹ kó òhun Orò sílẹ
Ni Igún wọlé dé
Igún mà mà dé o
Translation:
One person had died
The settlers in heaven did not cry
A baby is born in the world
We are all rejoicing
The light of day is the night of jinns
They were some who launched Ifá for Alákòle
He who pain concealed within and pretended to be happy while Ifa called for consultation
They asked him to sacrifice
He fulfilled
The family unit rod can only double
It must not break
he was the one who threw Ifa for him
His offspring at Ìnísà-Òkè
When she would marry Alákòlé
He (alakole) who beat Agba furiously and repeatedly for the cult of Orò
They asked him to sacrifice
She complied
The lightening hit and touched the earth and sky
It must not break
He was the one who threw Ifá for t ?? ?you
Your offspring to the inke oke
When she would marry the alakole
He who beat the agba drummed furiously and repeatedly for the cult of Orò
They asked him to sacrifice
She fulfilled
The lightening hit and touched the earth and sky
The awo of igún, was the one that launched Ifá for the igún
Igún awo (vulture) was the one whoe released Ifá for Igún
It also prepared and printed ifá more of the settler of the client's demand in the village of Ìlodo
They asked him to sacrifice
He fulfilled
Igún, a settler in the village of ìlódò,
All the sacrificial materials had simply been procured
And Igún entered
Here comes Igún
He who prepares and prints ifá more of the client's demand., Settler in the village of ìlódò.
Ifa says that all the people involved with the the person whom this Odu is revealed will be able tol achieve the desires of their hearts. Ifá says that babalawo however should always be putting the IDÈ always round their wrist or neck
Commentaries
A lot of lesson is in this stanza. Ifa teaches here the importance of dedication and perseverance. Ability to stay positive in difficult times is very essential in solving problems. women must learn the ability to keep secrets of their husbands. Ifa teaches here that it is always very good to keep identification tag as a symbol of trade or religion.
XII.
Ifá says that the person for whom this Odù is revealed should always remember his destiny. He or she should never be in too much of a haste to succeed in life. Ifá also says that his family should look for a partner with whom to deliberate about everything he or she is initiating in life, so the quality of his life will improve. Two good heads, people say, are better than one. On this, Ifá says:
A kúnlę a yan Ędá
A dáyé tán, ojú n kán ni
Enìkan kìí tún Ędá yàn
Àfi bé tún Ayé wá
Díá fún Ędò
Tíí se Òtukọ lát'Ọrun
Wọn ní kó sákáalę ebo ní şíşe
Ò gbębọ, or rubọ
Translation:
(In heaven), we kneel and choose our destinies
While on earth , we are in a hurry
We can not change our destiny
Unless we reincarnate
These were the statements of Ifá to Ędọ
Who would pilot humanity from heaven
He was asked to offer sacrifice
He fulfilled
Ędọ was in heaven. he wanted to participate in the business of piloting human beings from heaven to earth. So went to the Awo mentioned above to determine how successful it would be if he participated in these businesses. He was asked to offer sacrifice of four white doves, four guinea fowls, palm oil, gin and money. He fulfilled. He was also advised to perform a ritual to his Orí with a guinea fowl, four kola nuts, four bitter kola and gin. He also complied. Since then, anyone he has piloted in the world would be very successful and prosperous, happy and happy in life. On the other hand, those he did not pilot, no matter how hard they tried, would fail in life.
A kúnlę a yan Ędá
A dáyé tán, ojú n kán ni
Enìkan kìí tún Ędá yàn
Àfi bé tún Ayé wá
Díá fún Ędò
Tíí se Òtukọ lát'Ọrun
Wọn ní kó sákáalę ebo ní şíşe
Ò gbębọ, or rubọ
Kò pę, kò jìnnà
Ę wá bá ni ní wọwọ Ire
Translation:
We join and choose our destinations
While on earth, we are in a hurry
We can not change our destiny
Unless we reincarnate
These were the statements of Ifá to Ędọ
Who would pilot humanity from heaven
He was asked to offer sacrifice
He fulfilled
In a short time, not too much
We contemplate ourselves in the middle of every Ire
Ifá says that this person is good in the area of public relations, publicist, driving ,pilot, pilot aviator, merchant or other related areas. He or she can also dedicate himself to writing the biographies of other people. He or she will be very successful in these fields. He or she will also be good as musicians or singers of praise, image washing and so on.
XIII.
Ifá says that there is
a damsel where this Odù is revealed. Ifá says that if Ogbè-Gbàràdá is revealed
for the selection of spouse or marriage purposes, the relationship between both
parties will triumph. The condition under which it will happen is that the
natural (blood) relatives of this lady should never be those who bestow her
daughter's hand. The day she will enter her husband's house, her relatives
should not pray for her. If possible, they should not take part in the marriage
ceremony. They should leave all these activities to a family friend or neighbor
who has no blood related to the relatives of the lady in question. That is the
only way that this lady's relatives can realize their daughter's dreams. If
this is not done, the lady could die shortly after she realized her dream or
will be unable to procreate her own children while her family lives. As an
important matter, this lady should not go to her family's house until her first
baby is born. Then she can visit her family with her
baby already born. This is very important and should be taken seriously.
On this Ifa says:
Ogbè-Gbàràdá tán
T'elégàn ló kù
Ifá şe ohun gbogbo tán
Ò ku ti ęlęnu
Díá fún Oníwọrọ-Òjé
Ti yóó fọmọ lọkọ
Ti iyá ò nìí gbọ
Ti yóó fọmọ lọkọ
Ti bàbá ò nìí gbọ
Wọn ní kó sákáalę ębọ
ní şíşe
Ò gbębọ, or rubọ
Translation:
Ogbè had done wonders
Only the criticisms
were not satisfied
Ifa had done
everything to succeed, only the slanders remained
These were Ifa's
statements for Oníwòrò-Òjé
(the owner of the
address of the chains)
Who will deliver the
hand of a girl in marriage
Without the knowledge
of the girl's mother
Who will deliver the
hand of a girl in marriage
Without the knowledge
of the girl's father
He was asked to offer
sacrifice
She fulfilled
The family of the lady
in question boarded Oníwọrọ-Òjé after consulting the Babaláwo mentioned above
for her daughter's marriage prospectus. They were informed that they should not
be the ones to conduct their daughter's marriage ceremony for the welfare of
their daughter. They should ask other people to come to their representation.
They were also advised to offer sacrifice of four pigeons, four Guinea hens and
money. They also had to perform an Ifa ritual with eight rats, eight fish, a
guinea fowl, palm tree, gin and money. They complied. Then they approached
Oníwọrọ-Òjé to stay with them. She agreed. Oníwọrọ-Òjé planned the engagement
ceremony and the current marriage without informing the girl's family.
One month after the
marriage, the girl became pregnant. She gave birth to a vigorous baby.
Afterwards, she went to her family's house with her baby. It was joy and
happiness all the way.
Ogbè gbàràdá tán
T'ęlęgàn ló kù
Ifá se ohun gbogbo tán
Ò ku tęlęun
Díá fún Oníwọrọ-Òjé
Ti yóó fọmọ lọkọ
Ti iyá ò nìí gbọ
Ti yóó fọmọ lọkọ
Ti bàbá ò nìí gbọ
Wọn ní kó sákáalę ębọ
ní şíşe
Ò gbębọ, or rubọ
Njé Oníwọrọ-Òjé fọmọ
lọkọ
Iyà ò gbọ or
Oníwọrọ-Òjé fọmọ lọkọ
Bàbá ò gbọ
Oníwọrọ-Òjé ò, ire de!
Translation:
Ogbè had done wonders
Only criticism is not
satisfied
Ifa had done
everything to succeed
Slander only remained
These were Ifa's
statements for Oníwòrò-Òjé
(the owner of the
address of the chains)
Who will deliver the
hand of a girl in marriage
Without the knowledge
of the girl's mother
Who will deliver the
hand of a girl in marriage
Without the knowledge
of the girl's father
He was asked to offer
sacrifice
She fulfilled
Oníwọrọ-Òjé had handed
over the hand of a girl in marriage
The mother is not
aware
Oníwọrọ-Òjé had handed
over the hand of a girl in marriage
The father is not
aware
Oníwọrọ-Òjé, here
delivers triumph and happiness!
Ifá says that the
sequel to this action will be successful. Everyone involved will be happy if
they can obey this important Ifa instructions. The woman in
question should not visit her family's home until after the birth of her first
baby.ś
XIV.
Ifá says that there is
a woman, where this Odù is revealed, who had a terrible attitude towards
people, especially her husband. This woman lacks education and is indecorous.
However, destined to beget well, well-behaved children. If anyone plans to
marry her, the person will know that the only thing she can gain from this
woman is the kind of children she will give her. Apart from this, it does not
have anything to give pride. However, she has an influence from her home where
her family are well behaved and very important in society. The woman in
question is beautiful and short in stature. On this Ifa says:
Ogbè gbàràdá tán
T'ęlęgàn ló kù
Ifá se ohun gbogbo tán
Ò ku tęlęun
Díá fún Ọrúnmìlà
Baba n lọ rèé fę
Kúlúnbú
Tíí S'omo Oba lóde Ìdó
Wọn ní kó sákáalę ębọ
ní şíşe
Ọ gbębọ, or rubọ
Translation:
Ogbè had done wonders
Only criticism is not
satisfied
Ifa had done
everything to succeed
Slander only remained
They were the ones who
launched Ifá for Òrúnmìlà
When hey was
planning to marry Kúlùnbú (A beautiful but young lady)
A princess in the
village Ìdó
He was advised to
offer a sacrifice
He fulfilled
Òrúnmìlà asked the
students mentioned above for an Ifa consultation when he was planning to marry
Kúlúnbú, the princess of the Pueblo Ìdó. He was advised to offer a sacrifice
with two pigeons, two Guinea hens, eight rats, eight fish and money. . He was
also advised to perform a ritual to Ifa with a guinea fowl, oil and money
plame. He fulfilled. However, he was warned that Kúlúnbú was rude and of
untimely temperament. They also told him that, however, he would give birth to
humility, gentle leadership and fear of God. The children she will have
will also be very successful in your life.
Òrúnmìlà, being
someone of limited patience, preferred to marry Kúlúnbú with all his
inconveniences for the children he would father. In those days, the children
deserved more consideration were before anything else. The Babaláwo said that
everything would happen and Òrúnmìlà was very happy about it. He was praising
his students while they also worshiped Olódùmarè.
Ogbè gbàràdá tán
T'ęlęgàn ló kù
Ifá sehun gbogbo tán
Ò kú tęlęnu
Díá fún Ọrúnmìlà
Baba nlọ rèé fę
kúlúnbú
Tíí şọmọ Oba lóde Ìdó
Wọn ní kó sákáalę ębọ
ní şíşe o
Ọ gbębọ, or rubọ
E ję ká fìse fóníşe
Kúlúnbú
Ká fìwà fóníwà
Kúlúnbú
Ìgbà yí ni mo rí
onítèmi o
Translation:
Ogbè had done wonders
Only criticism is not
satisfied
Ifa had done
everything to succeed
Slander only remained
They were the ones who
launched Ifá for Òrúnmìlà
When he was
planning to marry Kúlùnbú
A princess in the
village Ìdó
He was advised to
offer a sacrifice
He fulfilled
Now, let us leave your
character
Kúlúnbú
Let us tolerate your
attitude
Kúlúnbú
Now is when I have
found my choice
Commentaries
The lessons that can
be learn from this Odu here, is that from every disadvantage there is
always a seed of equivalent advantages. Sometimes you need to overlook
the disadvantages of things, if the advantages outweigh the disadvantages. It
teaches rationale of decision making.
XV.
Ifá says that the
person for whom this Odù is revealed should not borrow anything from anyone
whatever he or she can not conclude, at the time the person who borrowed
whatever he or she failed or refused to return it. Anything that the client
knows is precious to him or her should not be given to others because there is
a great possibility that such an object or thing will not be returned to him. A
stanza in Ogbè-Gbàràdá confirming this says:
Ogbè gbàràdá tán
T'ęlęgàn ló kù
Ifá se ohun gbogbo tán
Ò kú ti ęlęnu
Díá Fún Gáà
A bù fĘşin
Àwọn méjèèjì jo nşe
ọrę òşeyèkàn solùkù
Wọn ní kí Gáà má yàá
ęnikęni ní ìrù ìdíi rę
Kò gbọ
Translation:
Ogbè had done wonders
Only criticism is not
satisfied
Ifa had fulfilled all
things satisfactorily
Slander only remained
They launched Ifá for
Gáà. They threw the same for Ęşin (a Horse)
The two of them were
friends, but their friendship was like brothers
Gáà was warned not to
loan his tail to anyone
He refused to heed the
warning
Gáà and horse
were very close friends. Many people were wrong about their relationship
because of the closeness they had. Both had been warned about never lending
their property to anyone. Both met.
However, one day the
Horse would go to a dance competition. He had no tail. Only Gáà had a tail. The
horse asked Gáà to loan it to him. Gáà recalled Babaláwo's warning but
preferred to ignore it at that time, claiming that horse was like his own
brother and would never refuse to return his tail after using it.
On the day of the
dance competition, the Horse was the winner. Everyone commented on how agaradable,
how good it felt and beautiful was the tail on the Horse. Then the Horse
decided never to return the school. Gáà went to the house of the Horse in order
to reclaim his tail. The Horse abruptly refused to return the tail to Gáà. This
is how the Horse inherited the tail that originally belonged to Gáà. Before
that, the Horse had no tail. He simply refused to return what belonged to
another person, to his true owner. Gáà was very sorry for having refused to pay
attention to Ifa warnings.
Ogbè Gbàràdá tán
T'ęlęgàn ló kù
Ifá şe'un gbogbo tán
Ò kú tęlęnu
Good day
A bù fún Gáà
Àwọn méjèèjì jo nşòré
ò seyèkàn solùkù
Wọn ní kí Gáà má yàá
ęnikęn ní ìrù ìdíi rę
Kò gbọ
Kò pé, kò jìnnà
Ifá wá nşe bí àlá mọrę
Translation:
Ogbè had done wonders
Only the criticisms
were not satisfied
Ifa had fulfilled all
things satisfactorily
Only the criticisms
remained
They launched Ifá for
Gáà
They released the same
for the Horse
They were both
friends, but their friendship was as if they
They were companions
They warned Gáà about
lending his tail to anyone
He refused to pay
attention to the warning
In a short time, not
much
Ifá's warning happened
as in a dream.
Ifá says that it is
for the good of the client to desist from lending people their belongings. Instead,
he or she should desist from anything he or she may risk. Obedience is better
than sacrifices on this aspect of Ifa.
XVI.
Ifá says that the person for whom Ogbè-bàràdá is revealed needs to offer sacrifice in order to have good children and so that the children, when he or she has them, do not become their enemies. An Ifa stanza to support this assertion says:
Tìmùtìmù ab'àyà pii
Dia fun Olókundé
To nfomi ojú sùngbérèe
tọmọ
Wọn ní bó rubo
Yóó bìímọ
Bí kò rúbo
Yóó bìímọ
Sùgbọn kó rúbọ kó leè
bímọ
Kó rúbọ kí àwọn
ọmọ náà má di ọtá ara wọn
Ębo kó bí'mọ nìkan ló
rú.
Translation:
A "" HASSOCK
"" with strong chest (brave )
He was the one who
launched Ifá for Olókundé
Who was crying and
complaining about her inability to give birth to children
He was informed that
if he offered sacrifice
She should father
children
If he refused to offer
the sacrifice
I would father
children
He was advised to
offer sacrifice so that he could father useful children
And offer sacrifice so
that the children did not become their enemies
She only offered
sacrifice to father children
Olókundé was crying
because she could not get pregnant. Then he went to Tìmùtìmù abàyà-pi for a
query to Ifá. He was informed that he had been destined to father children. However,
she was to offer a ram and her underwear and money as a sacrifice so that the
children would be born good and useful to her. He was also advised to offer
three roosters in sacrifice so that the children would not become his enemies
in the future. Olókundé was desperate to have children and not be included in
the group of sterile women. However, she offered in sacrifice to the black
sheep, her underwear and money, ignoring the sacrifice of the three roosters. Shortly
after the sacrifice, Olókundé became pregnant and gave birth to Esin (Horse).
Three years later, she became pregnant again and gave birth to Àfòn (Fruity
Carnosa Africana). both were women.
Tìmùtìmù ab'àyà pi
Dia fun
Esin
A bù fún Àfọn
Àwọn méjèèjì fęyìntì
ękún sùnráhùn ọmọ
Wọn ní kí wón sákáalè,
ebọ ní şíşe
Wọn ní bí wọn rúbọ
Wọn yóó bìímọ
Bí wọn ò rúbo
Wọn yóó bìímọ
Sùgbọn kí wọn rúbọ
Kí wọn lè baà bímo
Kí àwọn Òmọ náà má lè
di ọtá araa wọn
Ębo ọmọ nìkan ni wọn
rú.
Translation:
A "" HASSOCK
"" with strong chest
He was the one who
launched Ifa for Esin (Horse)
He launched the same
for Àfọn (African Fleshy Fruit)
When both were crying
and grieving over their inability to give birth to children
Both were advised to
offer sacrifice
They were also
informed that if they offered the sacrifice
They would give birth
to children
If they did not offer
the sacrifice
They would give birth
to children
However, they were
advised to offer sacrifice, so they would have useful children
And offer sacrifice,
so their children would not be their enemies.
Both offered sacrifice
to give birth to children. When both Ęşin and Àfọn grew up and got married,
both had problems giving birth. However, it was Babaláwo himself with whom his
mother went before they were born. They revealed the same Odù to their mother
during the Ifa consultation. They gave the same advice. They also behaved
exactly like their moms offering the sacrifice to give birth to children but
ignoring the sacrifice to prevent their children from becoming their enemies.
Soon after, both Ęşin
and Àfọn became pregnant. Àfọn gave birth first. During the name ceremony, a
small misunderstanding arose between Ęşin and Àfòn. He involuntarily trampled
Àfọn's baby to dealth. Ęşin gave birth to her own son, Àfọn came and poisoned
the baby and the baby died. This is how Ęşin and Àfọn became enemies until
these days. This was forever his regrets for having refused to offer the
prescribed sacrifice.
Tìmùtìmù ab'àyà pi
Dia fun Olókundé
To fèyìntì mójú ękún
sùnráhùn ọmọ
Wọn ní kó sákáalę ębọ
ní şíşe
Wọn ní bó rubo
Yóó bìímọ
Bí ò rúbo
Yóó bìímọ
Sùgbọn kó rúbọ tọmọ
Kó sì rúbọ kí àwọn ọmọ
náà má di ọtá araa wọn
Ębo ọmọ nìkan ló nşe
Ìgbà ti yóó bìí
Ò bí Ęşin
Ìgbà ti yóó bìí
Ó bí Àfọn
Tìmùtìmù abàyà pii
Dia fun Esin
A bù fún Àfọn
Àwọn méjèèjì fęyìntì
mójú ękún sùnrahùn tọmọ
Wọn ní kí wọn sákáalę
ębọ ní şíşe
Wọn ní bíbobo
Wọn yóó bìímọ
Bí wọn ò rúbo
Wọn yóó bìímọ
Şùgbọn kí wọn rúbo
Kí wọn baà lè bímọ
Kí awọn ọmọ náà má sì
lé di ọtá araa wọn
Ębọ ọmọ nìkan ni wọn
ru
Èrò Ìpo, èrò Òfà
Ęnií gbę'bọ níbę kó
şębọ o
Translation:
A "" HASSOCK
"" with strong chest
He was the one who
launched Ifá for Olókundé
Who was crying and
complaining about her inability to give birth to children
He was informed that
if he offered sacrifice
She would
give birth to children
If he refused to offer
the sacrifice
I would give birth to
children
He was advised to
offer sacrifice, so they would have useful children
And offer sacrifice,
so the children would not become their enemies.
She only offered
sacrifice to father children
Gave birth to Esin
(Horse)
When she was going to
father a child
She gave birth to Àfọn
(African Kigelia )
A
"" HASSOCK "" with strong chest
He was the one who launched
Ifá for Esin
He launched the same
for Àfọn
When both were crying
and grieving over their inability to give birth to children
Both were advised to
offer sacrifice
They were also
informed that if they offered the sacrifice
They would give birth
to children
If they did not offer
the sacrifice
They would give birth
to children
They were advised to
offer sacrifice, so he could
Generate useful
children
And offer sacrifice,
so children would not be their enemies.
They only offered
sacrifice to father children
Travelers to Ìpo and
Òfá
Leave those who were
warned to fulfill the sacrifice
The person who
this Odu is revealed, should not because things are going well with him
refuse the instructions of 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
including photocopying and recording or by any information storage or retrieval
system without prior written permission From the copyright holder and the
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consequences
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