ODU IFA OGBE-OBARA BY BABALAWO OBANIFA

ODU IFA OGBÈ-ÒBÀRÀ - BABALAWO OBANIFA COMMENTARIES ON ODÙ  IFA OGBÈ-ÒBÀRÀ

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 indepth knowledge of odu  Ifa   OGBÈ-ÒBÀRÀ. The   work will be useful for any body 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 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   IfáOGBÈ-ÒBÀRÀ and each of them have specific function :

• 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  

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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

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 fulfilled.

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 every body 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 succes.

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  companionsship 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 fulfilled that.

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

  

Translatión:

  

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 T ?? ?you

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

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 De 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

Commentatries

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. Some times 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.

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