Sun and Planets Spiritualities (AYINRIN): ODU IFA OGBE OKANRAN COMMENTARIES BY BABALAWO OBANIFA-Obanifa Extreme Documentaries-Reformed Africa Ifa Spirituality(RAIS)

ODU IFA OGBE OKANRAN COMMENTARIES BY BABALAWO OBANIFA-Obanifa Extreme Documentaries-Reformed Africa Ifa Spirituality(RAIS) – Odu Ifa Series

In this current work, Babalawo Obanifa will make exhaustive commentaries on Odu Ifa Ogbe – Okanran which practicing Babalawo popularly called Oyeku-kanran . This work will be useful to any practicing Babalawo , Ifa devotes either the beginner or advance practitioners who want to have deep knowledge and interpretations of Odu Ifa Ogbe -Okanran. The work will also be useful for any individual who imprint Odu Ifa Ogbe –Okanran during their Ikosedaye( first Ifa consultation for new born baby or Itelodu(Ifa initiation) to have detail knowledge of who they are and what this Odu Ifa is saying about them. The work will examine inter alia. The meaning Odu Ifa Ogbe –Okanran. Who are the associated or affiliated Orisa and Irunmole with Odu Ifa Ogbe -logbe? What are the taboo of Odu Ifa Oyeku-logbe for those born by this Odu during Itefa or Ikosedaye? What are the most compatible favorable profession or occupation for those born by Odu Ifa Ogbe -Okanran during Ikosedaye or Itelodu? What are the likely names that can be given to those born by this Odu Ifa Ogbe okanran either during Ikosedaye or Itelodu?.Some sacred messages inside Odu Ifa Ogbe -Okanran and commentaries on them. The entire aforementioned will be the major preoccupation of this work.

The meaning Odu Ifa Ogbe -Okanran

Ogbe Okanran is one of the Odu Ifa known as Odu Amulu among the 256 Odu Ifa. When among the pair of symbol that make up Odu Ifa , if the symbol on the right is Ogbe and one of the left is Okanran .The combination Of the two is what is known as Ogbe-Okaran. Below are the image of how Odu Ogbe Okanran do appear on Opon Ifa (ifa divination tray) and how it can appear with Opele(divination chain).

Who are the associated or affiliated Orisa and Irunmole with Odu Ifa Ogbe -Okanran?

By these we are referring to list of Orisa and Irunmole that those born by Odu Ifa Ogbe-Okanran during Ikosedaye and Itelodu can have as their consecrated element along with their Ifa and venerate appropriately in other to have problems -free life. It is believe that the following Orisa and Irunmole are spiritually affiliated to Odu Ifa Ogbe- Okanran . They are: 1. Ifá, Orí, Ègbè,Ogun, Èsù Òdàrà,Obalúwayé

What are the taboo of Odu Ifa Ogbe -Okanran for those born by this Odu during Itefa or Ikosedaye?

By taboo of Ogbe Okanran we are referring to both animate and inanimate substances such as plant , animals and behavior that those born by Odu Ifa Ogbe -okanran during their Itefa or Itelodu must avoid in other to have a problem free life. The following has been gathered from different scriptural stanza in Odu Ifa Ogbe -Okanran as a taboo to avoid:

1) The should avoid eating sweet potatoes

2) They build or walk in swamp area

3) They should avoid eating hen

4) They should not eat or use any part of vulture for medicine

5) They should not use mistletoes or parasitic plants for any thing

6) They should not use bark of Iroko tree or any part of it

7) They should not eat pigeon or use it for medicine

8) They should avoid eating too much sweet or sugary things such as honey etc

What are the most compatible favorable profession or occupation for those born by Odu Ifa Ogbe-Okaran during Ikosedaye or Itelodu

By this question we are referring to the most favorable work or occupation that people that are born under the star of Odu Ogbe -Okanran can engage in in life and be successful with ease. It is believed that people born under the star of Odu Oyeku-logbe can success in field of spirituality such as been a Babalawo,Iyanifa,Spritualist, Soothsayer etc., They will equally be successful in the field of medicine, Medical and paramedical field, Politic and other administrative position, The are equally good in field of sport such as been a footballer,athelete, a couch and instructor. Field of guidance and counseling is not equally left out.

What are the likely names that can be given to those born by this Odu Ifa Oyeku-Logbe either during Ikosedaye or Itelodu?

By this question we are referring to the names that can be given to those born by Odu Ifa Oyeku-logbe.These names are names deduce from the positive character in different scriptural stanza of Odu Ifa Oyeku-Logbe. These names exists in both male and female category respectively.

Male

1. Oláyíwolá.

2. Olákìtán.

3. Olátóbi.

4. Oláléké.

5. Odùolaá.

6. Oládayò.

Female

1. Ifátóókí

2. Oláifa

3. Adùnolá

4. Olaléyìn

5. Oláegbé

Ayòola

Some sacred messages inside Odu Ifa Ogbe -Okanran and commentaries on them

Ifá says that it foresees the Ire of long life for the client for whom this Odù is revealed. Ifa says it will nail down Death or anything that could cause Death for the client. On this, Ifá says:

Àkànrìn àkànrìn I’Ogbe n kàn’run

Díá fún Òrúnmìlà

Tí yóó kó Ikú ilé àwa kàn mole

Wón ní kó sákáalè, ebo ní síse

Ó gbé’bo, Ó rúbo

Translation:

Hitting while passing through this as Ogbe hits the sky

Was the one that launched Ifá for Orúnmìlà

Who will strike Death in our house to the ground?

They asked him to offer sacrifice

He complied

Orunmila was planning to conquer all the things that lead to death and death in the house of his followers. Therefore, he went to the house of one of his students mentioned above for the Ifá consultation. They told him to offer a rooster sacrifice and enough money. They also asked him to perform Ifa ritual with two rats and two fish. He complied. Since that time all the spirits responsible for death and Death had no power over any of his followers. Orunmila was full of joy for this great achievement. He was singing and he was dancing saying:

Àkànrìn àkànrìn I’Ogbe n kàn’run

Díá fún Òrúnmìlà

Tí yóó kó Ikú ilé àwa kàn mole

Wón ní kó sákáalè, ebo ní síse

Ó gbé’bo, Ó rúbo

Kò pé, kò jìnnà

E wá bá ní láìkú kangìrì

Translation:

Hitting while passing through this as Ogbe hits the sky

He was the one that launched Ifá for Orúnmìlà

Who will strike Death in our house to the ground

They asked him to offer sacrifice

He complied

Before long, not too far

Join us where we enjoy long life.

Ifá says that the client will live a long time and all those things that lead to premature death will have no power over him or her.

Ifá says that the client for whom this Odù is revealed will not only live a long time, but will have been looking younger than his or her age. A stanza in Ogbe - ‘Kànràn confirming this says:

Opón Ifá, abojú telú

Ààte, a bàyà gbásà

Díá fún Èrùwà

Èyí ti n rayè àjídèwe

Wón ní kó sákáalè, ebo ní síse

Ó gbé’bo, Ó rúbo

Translation:

Ifa tray with small face

Market tray with its wide chest

They were ones who launched Ifá for Erùwà ( the grass)

Who is going to the world of eternal youth

They advised him to offer sacrifice

He complied.

Erùwà was planning to live a perpetually youthful life. He was therefore to the two Awo mentioned above. They advised him to offer sacrifice of a rooster and money. He complied. From that time on, whenever the year ended instead of looking old and finished (hargard), Èrùwà would be looking younger than in life before.

Opón Ifá, abojú telú

Ààte, a bàyà gbásà

Díá fún Èrùwà

Èyí ti n rayè àjídèwe

Wón ní kó sákáalè, ebo ní síse

Ó gbé’bo, Ó rúbo

Omo ní dèweè mií dé

B’ódún bá dun

Èrúwà a dèwe

Translation:

Ifa tray with small face

Market tray with its wide chest

They were the ones who launched Ifá for Èrùwà

Who is going to the world of eternal youth

They advised him to offer sacrifice

He complied

The authority of my youth had come

When the year ends

Erúwà will jump out again.

Ifá says that the client will maintain his or her youth throughout his or her life. It will therefore be difficult for other people to know the actual age of the client because the client will appear younger than his or her age.

Ifá says that he will provides the IRE of wealth for the client for whom Ogbe - Kànràn is revealed. Ifá says that the success of this client is completely ahead of his or her Orí. If his or her Orí is fostered well, he or she will be very successful in life. On this, Ifá says:

Ogbe n kànràn

A sese ileke

Díá fún Orí omo atèté n’íran

Omo atètè gbeni kù f’Óòsà

Wón ní kó sákáalè, ebo ní síse

Ó gbé’bo, Ó rúbo

Translation:

Ogbe touched the matter firmly

Like the sound of a bundle of string beads

They were one who launched Ifá for Orí who is the main initiator of all achievements

Who supports one well ahead of any Òrìsà

They advised him to offer sacrifice

He complied.

Orí went to the Awo above mentioned for Ifa consultation to determine whether or not it would be possible for him to support all human beings while on the earth. They asked him to offer sacrifice with money so that his intentional mission will be accomplished. He complied. There was no Òrìsà or Irúnmolè who could give any support to anyone soon or after, if Orí did not support that person. Also, no Òrìsà or Irúnmolè had the capacity to oppose anyone who was enjoying Orí's support. From that day, Orí became the extension of Olódùmarè that resides in the human being. Therefore, anyone who enjoys the support of his or her Ori would achieve all the good things in life.

Ogbe n kànràn

A sese ileke

Díá fún Orí omo atèté n’íran

Omo atètè gbeni kù f’Óòsà

Wón ní kó sákáalè, ebo ní síse

Ó gbé’bo, Ó rúbo

Ori níí ró’ní táàá fíí j’oba

Translation:

Ogbe touched the matter firmly

Like the sound of a bundle of string beads

They were the one who launched Ifá for Orí who is the first initiator of all achievements

Who supports one well in front of any Òrìsà

They advised him to offer sacrifice

He complied

It is ori that supports one to become a King.

Ifá says that the client will become very successful in life. He or she just needs to know what to use to offer rituals to their Orí.

Ifá says the client for whom this Odù is revealed he will probably hit his or her IRE in just seven days. All he or she needs to do is be more hardworking, modest, and dedicated to his or her chosen career. He or she also needs to follow all Ifa directions during this period. On this, Ifá says:

Olóhun ò níí gb’èsan

Alàwòrò ò níí tán nílè

Díá fún Òrúnmìlà

Wón ní Ire rèé ku ojó méje òní

Translation:

The owner (of the lost or damaged property) will not accept a replacement (of the lost or damaged property)

(But) the complaints will never stop

That was the Ifá message for Orúnmìlà

When they told him that his IRE is only seven days away (to arrive)

Orunmila went to one of his Awo above stated to find out about the prospects of his being a successful man in life. He was informed that his IRE was already hitting to enter. as a matter or reality it was still only seven days for him to arrive. They advised him to offer sacrifice with money. They also advised him to keep pigeons as a pet. (For the client, he or she needs to perform Ifa ritual with two rats, two fish, palm oil and a chicken). He complied. He bought the pigeons the same day and did all the things his Awo advised him to do.

On the seventh day, the spirit that guides the pigeons, Ifá and Orí of Orúnmìlà handled all the evil spirits that inhibit the progress and success that surround him and his home. They also opened the door of the entire IRE to him, thus making him an extremely successful man. He was very pleased and showed his gratitude to his Awo and to Olódùmarè:

Olóhun ò níí gb’èsan

Alàwòrò ò níí tán nílè

Díá fún Òrúnmìlà

Wón ní Ire rèé ku ojó méje òní

Wón ní kó sákáalè, ebo ní síse

Ó gbé’bo, Ó rúbo

Kò pé, kò jìnnà

E wá bá ni ní jèbútú Ire gbogbo

Translation:

The owner will not take a replacement

But the complaints won't stop

That was the Ifá message for Orúnmìlà

When they told him that his IRE is only seven days away (to arrive)

They advised him to offer ebo

He complied

Before long, not too far

Join us in the middle of the whole IRE.

Ifá says that this client will soon hit his or her jackpot in life.

Ifá says that it provides the IRE of safe delivery for a pregnant woman. Ifá says that the woman will deliver a female baby. Ifá further says that the baby is the head of his EGBE (companion) in heaven before coming to the world. On this Ifá it says:

Yéé ariwo

Ariwo yéé

Díá fún Ìyábònbàtá

Tíí se ìyá egbé òde Òrún

Nígbàtí ó n tòrun bò wáyé

Wón ní kó sákáalè, ebo ní síse

Ó gbé’bo, Ó rúbo

Translation:

Yéé ariwo (the cheering coordinator of a crowd)

Ariwo Yee (the crowd of people who make big noise)

They were the ones who launched Ifá for Ìyábònbàtá

Who was the head of the heavenly companions (Ègbè)

By leaving heaven for the world

They advised him to offer ebo

She complied.

The pregnant woman was about to deliver. She was having some funny dreams. Consequently, she went to the Awo above mentioned by for Ifa consultation to inquire about her fate of having a safe and less painful birth. She was informed that she would definitely have a safe delivery. She was also informed that she would give birth to a baby girl. They advised her that she should perform EGBÉ ritual because the next baby was the head of her own group of heavenly companions. She went to perform the rituals with èkuru, akara, móínmóín, a rooster, palm oil and money. She was also informed that she must also offer another sacrifice on the day of delivery. A rooster must be killed in front of the front door entrance to his house, the baby's head would be made to touch the rooster's blood on the ground on the day of delivery while another ritual would be performed to EGBÉ. She complied. On her day of delivery she had a safe delivery. She also performed the rituals and sacrifices as prescribed on the day of delivery.As the baby grew older, she also became a thought leader who had been looking at all the problems in life. She later became a community leader, president of the trade association, and so on. She was known far and wide and her success was a matter of pride and envy for all and diverse.

Yee ariwo

Ariwo yéé

They were the ones who launched Ifá for Ìyábònbàtá

Who was the head of the heavenly companions (Ègbè)

When leaving heaven for the world

They advised him to offer sacrifice

She complied.

Before long, not too far

Find us amidst abundant IRE.

Ifá says that a pregnant woman needs to offer sacrifice and perform a ritual to Egbé for her unborn child. Ifá says that the child, a female, when born, will be very successful and famous. She would be known to the world.

Ifa says that he will provides for the IRE of many children for a sterile woman. Ifá says that the time for the woman to become pregnant and deliver the children safely is at hand if the appropriate sacrifice is offered. Ifá says that the woman will give birth until she is tired of having children. On this Ifá says:

Yúnyún wón kìí tan nínú agbèe yúnyún

Títí lòròò mi ó maa dùn

Díá fún Erelú-Ògòkú

Omo a r’àgàn-r’àgàn b’égbèrin omo

Wón ní kó sákáalè, ebo ní síse

Ó gbé’bo, Ó rúbo

Translation:

A sweet substance is never exhausted into its container (calabash )

A delicious substance is never exhausted inside its calabash

Forever, my stuff will continue to be sweet

Eternally, my case will continue to be delicious

They were the ones who launched Ifá for ERELÚ-ÒGÒKÚ

Who changed from desperate sterility to deliver 800 children

They advised her to offer sacrifice

She complied.

Erelú-Ògòkú was a high-ranking hierarchical female member of the Cult of Ògbóni. She was also a very active member of the cult. Unfortunately, however, she was sterile. She tried everything she knew to get pregnant but without success. She approached the group of Awo mentioned above for Ifa consultation. Was it possible for her to become pregnant in her life? Would she also have her own children that she would have left behind when she dies? She was asure that she would have many children before she died. She was also asure that she would give birth to several children until she was tired of having children. They therefore asked her to offer sacrifice of two liters of pure honey, two guinea fowl, two roosters, two pigeons and money. They also advised her to perform Ifa ritual with a matured goat that had already been giving birth to children. She complied. The goat's reproductive organs (fallopian tube, genitals, breasts etc.) were then cooked with EYÌNBÍSÓWÓ LEAVES for the woman to eat, then the divination powder was used to print this Odù (Ogbe-Okànràn) on the divination tray and the stanza was recited in it.

Soon, Erelú become pregnancy and gave birth to a healthy baby. Soon after, she gave birth to another and still another baby. Before she reached menopause, she had several children in her life. She was singing then and she was dancing, giving praises to her Awo who in turn was giving Orúnmìlà praises.

Yúnyún wón kìí tan nínú agbèe yúnyún

Títí lòròò mi ó maa dùn

Díá fún Erelú-Ògòkú

Omo a r’àgàn-r’àgàn b’égbèrin omo

Wón ní kó sákáalè, ebo ní síse

Ó gbé’bo, Ó rúbo

E w’omo yòòyòò léyìn mi

Erelú tèpá gun

Ew’omo yòòyòò léyìn mi

Translation:

A sweet substance is never exhausted inside its calabash

A delicious substance is never exhausted inside its calabash

Forever, my stuff will continue to be sweet

Eternally, my case will continue to be delicious

They were the ones who launched Ifá for Erelú-Ògòkú

Who changed from desperate sterility to deliver 800 children

They advised him to offer sacrifice

She complied.

Look at a crowd of children clustering behind me

Erelú marched majestically with his Cult of Ogboni staff.

Look at a multitude of children who line behind me.

Ifá says that the client will give birth to many children in her life. She only needs to offer appropriate sacrifice.

Ifa says that it provides for the IRE of many prosperous children for a woman who has a problem with giving birth to a child. Ifá says that the woman will become pregnant and give birth to a prosperous child. Ifá says that the child, when he is born, must be given the name OLAKIITAN which means "Honor or Prosperity is endless". in fact, all "children of Ogbe-Kànràn should be given names that include" Olá ". for example, Olalekan, Olaosebikan, Adeola, Ifásola and so on. On this Ifá it says:

Àfòmó o ní gbòngbò mìíràn

Àfi orí igi

Díá fún Erin-Bònbò

Ó fèyìntì mójú ekun sùnráhùn tomo

Wón ní kó sákáalè, ebo ní síse

Ó gbé’bo, Ó rúbo

Translation:

A parasitic plant has no other root

Except in other trees

He was the one who launched Ifá for Erin-Bònbò (Elephant)

Crying in regret for her lack of children

They advised him to offer sacrifice

She complied

Erin-Bònbò (Mighty Elephant) was a barren woman. She found it impossible to conceive and give birth. Therefore, she went to the Babaláwo's house above mentioned for the Ifá consultation; What was responsible for her sterility? Would she ever have her own child in her life? What must she do to open her uterus so that she can leave the gathering of women who are sterile? They advised him to offer two guinea-birds, two chickens, and money. She was assure her would open the uterus if she could do this. She complied. She was then told that she will become pregnant and that when the child is born, she should name the child Olakiitan. She also complied.

That same month, she became pregnant and gave birth to a baby boy. She named the boy Olakiitan as the Babaláwo had advised. Since that time, she had no problem conceiving again. All of her children were also given names that included "Olá." She was full of praise from her Babaláwo.

Àfòmó o ní gbòngbò mìíràn

Àfi orí igi

Díá fún Erin-Bònbò

Ó fèyìntì mójú ekun sùnráhùn tomo

Wón ní kó sákáalè, ebo ní síse

Ó gbé’bo, Ó rúbo

Èrò ìpo, èrò Òfà

Olá Ifá kìí tán

Olá kù léyìn o

Olá Awo kò lè run

Translation:

A parasitic plant has no other root

Except in other trees

He was the one who launched Ifá for Erin-Bònbò (Elephant)

Crying in regret for her lack of children

They advised him to offer sacrifice

She complied.

Travelers to Ipo and Ofa town

Ifá's honor is endless

Honor remains in abundance

Awo's honor can never perish.

Ifá says that the uterus of a sterile client will open and she will give birth to many children. Children will be very successful and respected. Ifá says that the names of the children, when they are born, must include "Olá" because they are all going to be honorable children.

Ifá says that the client for whom Ogbe-Kànràn reveals himself has every reason to thank Ifá. Ifá sends the client to give praise to Ifá for all the help the client has received Ifá also says that the client will give birth to a powerful girl. Ifá say an elaborate party is needed to celebrate the arrival of the baby in his or her home. Ifá further says that the new baby should be named Ifátóókí - Ifá is worth praising. On this, Ogbè-Òkànràn says:

Àgbó-já nnikin Olóyé

Àgbó-dere nnikin Onídèrè

Àgbó-dì-hànnàhánná nlawo as ‘Òsáyìn pa igba ahun je

Díá fún Òrúnmìlà

Baba yòó dá Ogbè-‘Kànràn

Yóófi kó enu gbogbo Irúnmolè jo

Wón ní kó sákáalè, ebo ní síse

Ó gbé’bo, Ó rúbo

Translation:

To grow old outside (through prolonged use) is the holy grain of Olóye, the village king of Oyé,

To age (through prolonged use) is the holy grain of Onídèrè the king of the village of Ìdèrè

To age (through prolonged use) it is his Awo who worshiped Òsányìn by killing 200 turtles for food

They were the one who launched Ifá for Òrúnmìlà

Who would launch Ifa for Ogbè-Òkànràn

To celebrate all the Irúnmolè

They advised him to offer sacrifice

He complied.

Orunmila was in need of money, he was lacking a good wife and he was regretting his inability to have a child. after much consultation with Ifa and his concomitant sacrifice, he became rich, he secured a good wife, and the wife gave birth to a strong baby for him. Consequently, he decided to celebrate with all the other 400 Irúnmolè and 16 Odù to express his gratitude. He consulted his three student accordingly stated above to determine if what he intended to do was acceptable to the gods and to see if it will not adversely affect the new born baby.

Orunmila was asure that it was wise to give the party. He was also informed that he must offer sacrifice with a turtle and money. He went to perform Ifa ritual with two rats and two fish. They also asked him to name the boy Ifátóókí - Ifá is worth praising. He complied. He also offered sacrifice of 16 kola nuts to Odù - one for each Odù. From that time, everything began to move easily for Orúnmìlà. The baby also lived very long in his old age. They were all happy and content.

Àgbó-já nnikin Olóyé

Àgbó-dere nnikin Onídèrè

Àgbó-dì-hànnàhánná nlawo as ‘Òsáyìn pa igba ahun je

Díá fún Òrúnmìlà

Baba yòó dá Ogbè-‘Kànràn

Yóó fi kó enu gbogbo Irúnmolè jo

Wón ní kó sákáalè, ebo ní síse

Ó gbé’bo, Ó rúbo

E w’omo yòòyòò léyìn mi

Gbogbo Odù mérèèrìndínlógún

E yà wá e wáá gbobì je

Àrà oní yééye

Ajolu ó má jé ìwòrò

Ifá ó tóó kí nbóò tóó kí?

Ó dàgbà Òrìsà

Ifá ó tólójà Okùnrin

Ifá o tóó kí ‘Molè

Translation:

To grow old outside (through prolonged use) is the holy grain of Olóye, the village king of Oyé,

To age (through prolonged use) is the holy grain of Onídèrè the king of the village of Ìdèrè

To age (through prolonged use) it is his Awo who worshiped Òsányìn by killing 200 turtles for food

They were some who launched Ifá for Òrúnmìlà

Who would launch Ogbè-Òkànràn

To celebrate all the Irúnmolè

They advised him to offer sacrifice

He complied.

I call on all 16 Odù

Branch (in my house) and eat Kolanuts

What a beautiful wonder

Are you wonderful to be praised or not?

You are taller among the Òrìsà

You are the paragon of achievement

Ifá you are worthy to be praised

Ifá says that the client must show his or her gratitude for all the good things Ifá had done for him or her. Ifá says that the client should not hide the good things that Ifá had given him or her.

Ifá says that there is a land dispute between the client and another person or persons. Ifá says that the client will be able to get the land if the appropriate sacrifice is made. On this, Ifá says:

Olóhun ó níí gb’esan

Alàwòrò ò níí tán nílè

Díá fún Oró

Ti n lòó gba’le lówó Àpáta

Wón ní kó sákáalè, ebo ní síse

Ó gbé’bo, Ó rúbo

Translation:

The owner (of a lost or damaged property) will not take a replacement

But the complaints won't stop

He was the one who launched Ifá for Orò (Cactus)

When planning to take the land from the Àpáta (Stone)

They advised him to offer sacrifice

He complied.

Oro (Cactus) and Àpáta (stone) became entangled in a serious land dispute. Oro demanded that he is the owner just while Àpáta also sued on the same land. Realizing that he may lose the land, Oró went to the Babaláwo above expressed for Ifa's consultation.

The Babaláwo assured Oró that he would get the land despite the fact that Àpáta had already established their presence on the land. He was asked to offer sacrifice with two chickens and money. One of the chickens was returned to Oró to kill. He went to cook it and distribute it among the people. If possible, he should give the hen's thigh to the person with whom he was suing on the ground, and if that is not possible, he should bury it in the ground. He complied.

Before long, Oro was able to spread across the land and he took complete command of the land. That was why it was possible for the Cactus to grow and even spread in the rocky region.

Olóhun ó níí gb’esan

Alàwòrò ò níí tán nílè

Díá fún Oró

Ti n lòó gba’le lówó Àpáta

Wón ní kó sákáalè, ebo ní síse

Ó gbé’bo, Ó rúbo

Kò pé, kó jìnnà

Oró má gbalè lówó Àpáta o

Oró má gbalè

Translation:

The owner will not take a replacement

But the complaints won't stop

He was the one who launched Ifá for Orò (Cactus)

When planning to take the land of Àpáta (Stone)

They advised him to offer sacrifice

He complied

Before long, not too far

Oro took the land of Àpáta

Oro had taken.

Ifá says that if the client for whom this Odù is revealed is contesting for announcing, title or honor, he or she will have to be winners of the title or honor dispute (demand) if the proper sacrifice is made.

10.

Ifá says that the client for whom this Odù is revealed is planning to go on a business trip. He or she is offering sacrifice to succeed on the journey. He or she must be extremely tolerant because many people would try to harm him or her but their wrongdoing would turn out to be blessing in pretense for him or her. If the client is going to start a new farm at a new site, he or she will benefit from this venture. He or she needs to be very patient and must resist provocation. In this, Ogbe - Kànràn says:

Kúnkúnndùnkún sewé gèrugèru

Díá fún Àjèjì

Ó n sawó rode Òmù

Wón ní kó sákáalè, ebo ní síse

Ó gbé’bo, Ó rúbo

Translation:

The sweet potato with its leaves crawling generously

He was the one who launched Ifá for the Àjèjì (the stranger)

Who was going on the Spiritual mission to the people of Òmù

They advised him to offer sacrifice

He complied.

The stranger was a priest of Ifá (Babaláwo). He was planning to go to the town of Òmù and practice like a Babaláwo. To find out if the Òmù were a place for him to practice or not and to know if the Òmù will favored him if he establishes in the future there that he went to another Awo for consultation mentioned above. He was then informed that he would be very successful where he planned to go and establish. He was however warned never to show anger at the improper provocation. They also advised him to offer sacrifice with three roosters, money, 16 kola nuts, 16 bitter-kola and palm oil. He complied. Immediately he reached Òmù, his neighbors waged a war against him. They campaigned against him and began to spread rumors that he was out to cause discontent in the community - sometimes, some of the neighbors would gather the children and they would be throwing rocks at him. All these provocations never stopped Àjèjì (Stranger) from doing in return for all the evil deeds against him. Not satisfied, the neighbors went to Olómù, the King of Òmù to lodge a serious complaint against the Àjèjì. They said that he was in the habit of using his charms to seduce other people's wives. The King requested the arrest of Àjèjì. He was arrested but he plead his innocence on all charges. Olómù requested an investigation into the matter and it was discovered that the neighbors were lying against him. The King punished the conspirators and made him his main Babaláwo to the Àjèjì for his patience. the town of Omù became the second house of Àjèjì as well. He became wealthy and influential there. He was full of praise for his Awo for the exact predictions made by him.

Kúnkúnndùnkún sewé gèrugèru

Díá fún Àjèjì

Ó n sawó rode Òmù

Wón ní kó sákáalè, ebo ní síse

Ó gbé’bo, Ó rúbo

Kò pé, kó jìnnà

E wá bá wa ní wòwó Ire.

Translation:

The sweet potato with its leaves crawling generously

He was the one who launched Ifá for the Àjèjì (the stranger)

When going on spiritual mission to the town of Òmù

They advised him to offer sacrifice

He complied

Before long, not too far

Find us amidst IRE of abundance.

Ifá says that as long as the client can be patient and can resist provocation, his or her success is guaranteed.

11.

Ifá says that this client is owing several people several sums of money. Ifá says that he must offer sacrifice to be able to repay the money. Ifá says that this client's wife is not helping anything at all. in fact, the wife has been instigating creditors to make life difficult for this client because it is not possible for her husband to refund the money when he is totally down and out. Ifa warns the woman however to desist from this act in order not to face Ifa's wrath. Ifá also advises the client not to lose hope as everything will improve for him. He will refund all the money and rise like grass to grace himself. On this Ifá it says:

Ogbè-Kànràn kó má baà sé

Ogbè-Kànràn kó má baà wó

Ogbògbò Iyawo sunwòn làrèékojá

Ó dele tán

Ó dako Elégbara o

Díá fún Òrúnmìlà

Ti yóó jé gbèsè lónà méfà

Ti Òkè-Ìpòríi rè yóó sì gba ewúré

Translation:

Ogbè touches the matter so as not to break

Ogbè touches the matter so as not to ben A pretty wife is desirable while passing by

When (she was married and) she entered the house

She became a devil

They were the one who launched Ifá for Òrúnmìlà

When he was in debt in six different places

And Ifa will required a goat (from him)

Orunmila was in serious financial trouble. He owed large sums of money to six different people. He had no money at home. Neither was he expecting any money from outside. Most of the money he owed was spent on his wife to take care of her needs. She started to press Orúnmìlà for money, but said there was no money as all Òrúnmìlà credits had been exhausted. This infuriated his wife and she started making trouble at home. After this she chased out the houses of all those Orúnmìlà owed to inform them that it had become clear that her husband could never reimburse the sums he owed. She informed them to come find him and hold him ridiculing him for owing the money he had no means of paying. After this, she packed up outside the marriage home. Immediately after, all the creditors came attacking Òrúnmìlà's house to demand for their money. They yelled at him, abused him, and threatened to deal harshly with him that if he didn't refund the money he was owing. Therefore,Orúnmìlà went to his students above by the Ifá consultation. Was it possible for him to refund money in good time without extensive disturbance? Could he come up as a lawn to grace himself after paying the money he was owing? What will his future like after this problem? Orunmila was asure that he would pay all the money he was owing. He was also informed that he would become very successful after this and all those who were looking down on him would come to worship him. They advised him to offer a goat as a sacrifice and to perform Ifa ritual with another goat, making two goats.

Since he had no money at all, he went out to look for those who would sell the goats to him or on credit again. He passed from house to house, from town to town before he could see those who would credit the two goats on the fourth day. He accordingly hastened on this Awo for sacrifice and ritual.

After obeying the sacrifice, he returned home in anticipation of what Ifa would do to him as Ifa had promised. Since Esù Òdàrà supports those who had offered sacrifice, Èsù Òdàrà began to divert the attention of anyone in need of one for help or the other to the house of Orúnmìlà. He will also tell Orunmila how much to charge. Thus, within a month, Orúnmìlà was able to pay the money he owed and also paid his money to the goat owners. All those who had been making a joke of him kept their noise from their mouths. Within a year, most of those who Òrúnmìlà had been owing so far to the various sums of money were already owing money to Orúnmìlà. As the situation would have been, they were unable to refund their money to the days they promised. All of them gathered to come and resort to Orunmila to feel sorry for them and give them more time.

Meanwhile, the wife who had left Orúnmìlà was regretting her action equally when she was facing incalculable sufferings where she was. She couldn't eat more than once a day and there was sometimes, nothing for her to eat. She did not have any good dress than the one she took from the house of Orúnmìlà in the way it is already in tatters (wink). She therefore cast a glance for the Elders around her neighborhood to help her plead with Orunmila.

The day the superiors planned to go and ask Òrúnmìlà coincided with the day those who were owing various sums of money to Òrúnmìlà (Òrúnmìlà the previous creditors) planned to go and ask him to give them more time to pay the money they were owing him. All of them arrived at the same time at Orunmila's house. While they were asking Òrúnmìlà, he noted how he had come to beg for forgiveness and his previous creditors who ought to exercise patience while they did not when Orúnmìlà was in his position. He burst into tears and said that sadly:

Aronipin ò m’òla o

Bá ò kú

Ise ò tán

Aronipin ò m’òla o

Meaning:

Those who look down on one don't know tomorrow

If one is not yet dead

Achievements have not ceased

Those outside who look down on other don't know tomorrow

All the people who were there begging fell on their faces, full of shame and regrets.

Ogbè-Kànràn kó má baà sé

Ogbè-Kànràn kó má baà wó

Ogbògbò Iyawo sunwòn làrèékojá

Ó dele tán

Ó dako Elégbara o

Díá fún Òrúnmìlà

Ti yóó jé gbèsè lónà méfà

Ti Òkè-Ìpòríi rè yóó sì gba ewúré

Ó wá mékún sekún igbe

Ó fi ìyèrè se ìyèrè arò

Njé aronipin ò m’òla o

Bá o kú

Ìse ò tán

Aronipin ò m’òla o

Èrò ìpo, Èrò Òfà

E bá ni ní wòwó Ire gbogbo

Translation:

Ogbè touches the matter so as not to break

Ogbè touches the matter so as not to bend

A pretty wife is desirable while passing

When (she was married and) she passed the house

She became a devil

They were the one who launched Ifá for Orúnmìlà

When he was in debt in six different places

And Ifá asked for a goat (from him)

Now, those write off others don't know tomorrow

If one is not yet dead

His achievements had not ceased

Those write down don't know tomorrow

Ifá says that the client will rise from poverty to riches. He must never lose hope. All those who are making a joke of him or making life sufferable for him will come to beg for his forgiveness of this client. Ifá says that he must, however, be magnanimous in his dealings with his detractors. He must forgive those who had done wrong.

Ifá says that the entire community where the client lives must offer sacrifice against contagious diseases such as smallpox, chicken pox, catarrh of malaria, measles and so on. On the other hand, Ifa advised the client to offer sacrifice so that he or she could achieve his or her heart's desires. On this , Ifá says:

Ogbè Kànràn mólè

Kò má baà d’ejó

Díá fún Olóola-Ijù

Omo a sámo sééséé gbowó

Apá òhun leè káyé ló n dáfá sí

Wón ní kó sákáalè, ebo ní síse

Ó gbé’bo, Ó rúbo

Translation:

Ogbè nails matter to the ground

To prevent matter from getting out of hand

He was one who launched Ifá the “inscribed sign of the forest” (small chickenpox)

Offspring of him who puts a tiny incision in the body of a child and pays for it (Obalúwayé)

He consulted Ifá to determine if he would have been able to dominate the world.

He complied

Obalúwayé planned to have command all on the ground so that he could afflict the human race whenever he so desired. They asked him to offer sacrifice with a goat, palm oil, and money. He complied. (For the entire community, there needs to perform ritual to the deity in charge of small-chicken pox and other contagious diseases, Obalúwayé, with two knives, yam porridge , roasted corn, 20 bitters kola , 20 kola nuts, palm oil a rooster and money.) he complied. from that time, Obalúwayé was able to win and the world. As long as he chose to wreck havoc on the human mob, there would be panic and confusion around the world. Ifá says that if the client offer the sacrifice as prescribed, he or she could prevent impending illness in the community and at the same time achieve his or her heart's desires.

Ogbè Kànràn mólè

Kò má baà d’ejó

Díá fún Olóola-Ijù

Omo a sámo sééséé gbowó

Apá òhun leè káyé ló n dáfá sí

Wón ní kó sákáalè, ebo ní síse

Ó gbé’bo, Ó rúbo

Kò pé, kó jìnnà

E wá bá ní lárúse ogun

Translation:

Ogbè nails matter to the ground

To prevent matter from getting out of hand

He was the one who launched Ifa for( Smallpox)

Obalúwayé offspring

When he wanted to know if he can dominate the world

They advised him to offer sacrifice,

He complied

Before long, not too far

Join us where we accustom sacrifice to conquer the adversary.

Ifá says that a highly placed man must offer sacrifice so that he does not become impotent in the nearest future. Ifá says that he is already seeing the signs from time to time and he needs to act quickly so that it does not become a thing of shame and affliction for him. Ifá says that a medicinal soup should also be prepared for him after the sacrifice to restore his sexual strength within his capacity. In this Ifá it says:

Awéréwéré ma té je

Èsó àpàdó níí s’awo àtàpárì

Díá fún olómù-apèrán

Omo Olóró agogo

Níjó tó n s’ògbògbò àrùn

Tò n najú àti dìde o

Wón ní kó sákáalè, ebo ní síse

Translation:

I will jump in, spin fast, and land deftly

I will gently jump into the turn and land majestically

The fashion of cosmetic àpàdó is the Awo of the Àtàpári tree

They were some who launched Ifá for Olómù-Apèrán

Offspring of the owner of the Cactus trees

When he was suffering from illness

And looking precocious to when he would have been well again

They advised him to offer sacrifice.

Olómù-Apèrán had many wives. He was also a very sexually active man. Consequently, he was able to satisfy his many wives sexually. However, he fell ill for a while and called some of the Awo mentioned above and Ifa consultation was made for him. When the Awo arrived, they advised him to offer sacrifice with a goat and money. He was informed that he is at the risk of losing his potency. They also asked him to perform a ritual for Ifa with four rats, four fish, two chickens, palm oil and money. They further informed him that there was a need to prepare a medicinal soup for him with oxide ferric extracts, Ikún (squirrel), dry scorpion and ALE leaves, all ground together in a fine paste to cook the entire genitalia ( the penis and testicles cut together) from the goat offered as a sacrifice for Olómù to eat. On hearing these instructions from Ifá Awo, Olómù insulted them, calling them names and dismissing them as liars. He boasted that he could never lose his potency. He refused to offer the prescribed sacrifice accordingly.

After a few months Olómù discovered to his fright that he could no longer have an erection. He decided to keep it covering the secret. Unfortunately, however, his last wife was very young and still sexually avid. Olómù however was not more extensive capable of satisfying her sexually. Consequently, the woman devised a means of fulfilling the sexual urge by seducing Olómù's first child. The first child cooperated with her and the arrangement was going undetected for some time. One day however, Olómù himself caught the two of them on the spot when they had gotten so used to him that he had become careless. Olómù felt very sad and felt his refusal to offer sacrifice as prescribed by the Awo. Unfortunately, it was too late.

Awéréwéré ma té je

Èsó àpàdó níí s’awo àtàpárì

Díá fún olómù-apèrán

Omo Olóró agogo

Níjó tó n s’ògbògbò àrùn

Tò n najú àti dìde o

Wón ní kó sákáalè, ebo ní síse

Ó pé Awo lékèé

Ó pe Èsù lólè

Njé nísojú Olómù

L’omo re se n fée láyo o!

Translation:

I will jump in, spin fast, and land deftly

I will jump in, spin gently and land majestically

The fashion of cosmetic àpàdó is the Awo of the Àtàpári tree

They were some who launched Ifá for Olómù-Apèrán

Offspring of the owner of the Cactus trees

When he was suffering from illness

And looking precocious to when he would have been well again

They advised him to offer sacrifice

He called the Awo a scammer

He labeled Èsù (Òdàrà) thief

Now, in the life (presence) of Olómù

It was his son who was making love to his wife.

Ifá says that the client must offer sacrifice to ensure that he does not fail in his marriage responsibilities to his wife.

14.

Ifá says that the client for whom this Odù is revealed must never plan bad against anyone. If he or she did, he or she would die. On the other hand, if anyone planned something bad against him or her, such a person would die. Ifá says that the client should never use any bad charm against anyone. If he or she did, he or she would die, and if anyone used it against the client, the person would still die. Anything bad planned by this client would lead to his or her death; while on the other hand, any evil planned against him or her would lead to the death of the designer. In this, Ifá says:

Eyele dóko o subú

Àdìe yègè ní sarè

Díá fún Àgbón

Tíí se omo Alásùwà

Èyí ti n bá Èsù Odara s’eré ikú

Wón ní kó sákáalè, ebo ní síse

Translation:

Two pigeons made love and fell

A rooster seduces a hen in the scrap heap and slipped extending down

They were some who launched Ifá for the Àgbon (coconut)

Who was the offspring of Alásùwà

Who would be playing a game with Esù Òdàrà

They advised him to offer sacrifice

Àgbòn (coconut) and Èsù Òdàrà were dear friends. Àgbòn thought that since he had been able to strengthen Esù Òdàrà's friendship, he would take advantage of that opportunity to persuade Èsù Òdàrà by helping him (Àgbòn) by settling old accounts with his long-time enemies. He therefore went to the Awo above mentioned Ifa consultation on his opportunities to use Èsù Òdàrà to do his dirty works for him. The Awo informed him to desist from forming the plan, to say or do wrong, so that he would not be consumed through wrong. They told him not to use any means to harm anyone. They then advised him to offer sacrifice with three roosters, three walking sticks, palm oil, 20 kola nuts, 20 bitter kola, and money so that if anyone planned badly against him, the person would see the repercussion. He refused to offer sacrifice. Instead, he continued his plans to deal with all his enemies, real and imagined. On the day that he planned to sentence his enemies to death, he wore every charm he thought to accustom to Esù Òdàrà. He also brought there the canes with which to break the effigies that he had previously fashioned for each of his enemies. One for each of the effigies. He invoked the spirits of each of his supposed enemies in each of the effigies. He invoked Esù Òdàrà after this to help him execute his evil device. Esù Òdàrà appeared to him, they chose three sticks and used them to break Àgbòn's (coconut) skull to pieces. Briefly before his death, he recalled the Awo's advice to offer three walking sticks as a sacrifice and never to plan anybody bad again, so that it did not lead to his own death. But alas, it was too late. He died a few moments later.

Eyele dóko o subú

Àdìe yègè ní sarè

Díá fún Àgbón

Tíí se omo Alásùwà

Èyí ti n bá Èsù Odara s’eré ikú

Wón ní kó sákáalè, ebo ní síse

Ó ko’tí ògbonhin sébo

Èsù Òdàrà

Mo sebí eré ikú lò n bá won se o

Èsù Òdàrà

Translation:

Two pigeons made love and fell

A rooster seduces a chicken in the waste pile and slipped that extends down

They were one who launched Ifa for Àgbon (coconut) who was the offspring of praise

On the other hand, anyone thinking by saying and / or doing any evil against the client would see the repercussion.

15.

Ifá says that the client for whom this Odu is reveals must be eating regularly to avoid stomach problems such as ulcer, stomach disorders and so on. This client should never go into fasting at all for any reason. The client must also ensure that his or his house eats regularly to avoid illness and stomach problem. On this IFA it says:

Adie yègè nílè

Gúnnugún yègè lórùlé

Díá fún kòsí-nbánù

Tíí seru Olófin

Níjó tó n sògbògbò àrùn

Tó n tajú àti dìde

Wón ní kó sákáalè, ebo ní síse

Ó gbé’bo, Ó rúbo

He was having a stomach problem. He was therefore the two AWOs above expressed by the IFA consultation to determine what he needed to do to recover his health. They advised him to ensure that he ate at the regular intervals. Not only that he must ensure that he ate enough meal to stay properly. They also advised him to eat fruits and food variety at all times. He was informed to offer sacrifice with food and fruits equally. He fulfilled. Before long, Kòsínbanù had regained his health and he was more alarm and agile than in the life of before. He was very happy and was giving him praises like that to his awo:

Adie yègè nílè

Gúnnugún yègè lórùlé

Díá fún kòsí-nbánù

Tíí seru Olófin

Níjó tó n sògbògbò àrùn

Tó n tajú àti dìde

Wón ní kó sákáalè, ebo ní síse

Ó gbé’bo, Ó rúbo

Kò pé, kò jìnnà

E wá bá ní jèbútú Ire

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 older and the author Babalawo Obanifa, doing so is considered unlawful and will attract legal consequences

Sun and Planets Spiritualities (AYINRIN)

ODU IFA OGBE OKANRAN COMMENTARIES BY BABALAWO OBANIFA-Obanifa Extreme Documentaries-Reformed Africa Ifa Spirituality(RAIS) – Odu Ifa Series

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