Iroso Ka: Meaning, recommendations, says Ifa and patakies
Iroso Ka is the Sign of Ifa number 86 of the genealogical order of Ifa and is the combination between the older Odu Irosun and Ika. Ifá advises that this person should offer sacrifice, to counteract the effect of sorcery that his enemies may send him. Orunmila demonstrates her power by saving the person from death.
Other names for Iroso ka:
What is born in the odu of Ifa Iroso Ka?
- The great deception of women, where they promise marriage, live with her and then abandon her.
- If she is a woman, she may have been harmed by witchcraft.
- In Iroso Ka the engagement ring is worked.
- That in this Ifá Iroso Ka Orúnmila shows his wisdom before Ikú (Death).
- That here Iroso Ika, it was where Oshún brought money and riches to earth.
- That only Orúnmila can save the person.
What is the Iroso Ka sign talking about?
- Of a son to whom you have to do Ifa, take good care of him that he will be your luck.
- Iroso Ka talks about siblings who, even though they grew up together, don't get along and when they grow up they won't be able to see each other.
- That the person wants to do something that is impossible for him.
- That you can have a scare at sea.
- To do ebo before going to the field to avoid cheating and lose your life.
- That the person has something big in his head and in his body and that Orúnmila is the one who saves the person, try to heal because then it will be too late and there will be no cure.
- Due to the scarcity of everything, do not despair that you will have a house and money and will have to receive Ifá.
- That the woman who has this Odu in Ikofáfun and is the daughter of Oshún Olodi, has to give Oshún a goat along with
- Orúnmila to be able to be happy in your marital relationships. If he is a woman, he will live with Awó and if he is a man with Oshún's omo and make him Osha if he does not have it.
Recommendations of the Ifa Iroso Ika odu
- You have to beg the head of the person because there are traps, which can cost him his life.
- Receive Ifá.
- You can't be bothered by anything that happens to you, or put your hands on your head.
- We must give thanks to Ogún, Oshosi, Elegba and Obatalá.
- Must have Osanyin casserole.
The sign of Ifa Iroso Ka marks:
- Violence between human relationships (Cañona).
Tips from the odu Iroso Ika:
IROSO IKA IN OSOBO IKU.
Here Orúnmila shows his wisdom to Ikú, only he saves the person.
Talk about a fright at sea.
Talk about doing ebo before going to the field there may be traps and lose your life.
It speaks of a great disease in the body and if it is neglected it will be late.
IROSO IKA OSOBO OFO.
Do not go to the sea so you do not suffer losses or get scared.
Talk about problems between siblings who don't get along.
IROSO KA IRE AIKU.
Here Oshún brought money and riches to earth.
IRE ASHEGUN OTA.
- There are problems in relationships between siblings who do not get along
- The person wants to do something that is impossible
- The person is scarce of everything, do not despair that he will have a house and money, he will have to do Ifa.
- He speaks that the woman, it is possible they find her harmed by means of witchcraft.
It may interest you: Ifa Iroso Umbo sign
Sayings of Iroso Ka
- The more you look, the less you see.
- The effort conquers mountains.
- He who does not take care of himself does not know his grandchildren.
- The river brings us wealth and life.
- Sometimes punishment makes a fool wise.
- The ungrateful does not even favor his own eyes, but the honest one is known by his gaze.
- A gift in secret appeases the anger of any man in need.
- Whoever obeys the laws is not afraid of justice.
- The man who turns away from the reality of life, finds the falsehood of death.
- The loyal man will not lack honor, the traitor will not lack anguish.
Code of ethics of Ifa of the odu Iroso Ika
The Awó will always take care of Oshún.
Says Ifa odu Iroso Ka:
When this Odu Iroso Ka appears in the Igbodun, the person will be advised to do the Eshu of his Ifá without delay and to have his own Ogún and Eziza (thrones). He will be very prosperous in his work, as long as he makes the special sacrifices that the odu made on Earth.
He will have to expect trouble from envious co-workers, family members, and angry wife or wives for whom he will be feasting. Your fame and fortune will grow after you host the banquet.
When Iroso Ka appears in an ordinary divination, the person will need to have his own Ifá and serve Eshu with a goat to prosper in his work.
When this Iroso Ka odu appears in divination, the person will be advised to refrain from doing harm. For an old maid, she will be advised to make sacrifice so that she can have children after marriage. For a man, he will be told to make sacrifice so that his wife has no problem having children. You will be warned not to think or do any harm.
In divination, the person will be advised to be close to Orúnmila so that Ifá can tie up Death who traditionally kills people in his family, so that he cannot reach him.
It may interest you: Oddun by Ifa Ika Roso
Prayer of the Odu Iroso Ika:
Ode olodumare wa ni ilu eye adifafun obini oshun, olofin, orunmila Orubo aure eñi owo la meyo.
Eye lorubo obini ilu kuni ofori bere bere lordafun omo.
Ebbo by Iroso Ka Ifa
Three eru are put into a bag, put on the saints and every time he goes out on the street he uses it on top.
This Ifá has an Inshé Osanyin that is assembled with three jujú de aikordié, three roots from Atiponlá, three from Ataré, Asho funfun, pupua and Aperi, gold, silver filings, eñí adié shell and eñí eyele taken out, iño (corals ). He wonders what he eats.
Osun is given a rooster along with Ogún, it is cooked with Orozuz, Eweriyeye, Moruro, corojo butter, guinea pepper, ginger.
The person bathes with Orozuz, Eweriyeye, and Moruro.
When there are problems in the marriage, Oshún is eaten together with Orúnmila. Oshún is given 2 carmelite hens and Orúnmila 2 black hens and they both eat from the two hens and each one is covered with the corresponding hens.
Patakie of the Iroso Ka sign:
HERE OSHUN DOWN TO END THE WAR ON EARTH
On this path Olofin was very worried because on earth there was nothing but war. He had sent some saints to control but everything remained the same.
One day, Oshún arrived and when she saw Olofin who was worried and thoughtful, she asked him what was wrong with him and he replied that he had sent several saints to earth to control the war and it continued the same. Then Oshún replied: “You. My father allows me to end that war ”, and Olofin agreed to send it.
Oshún She came to earth and took off her clothes and with a white flag she passed in front of the soldiers, when they saw that beauty of a woman that stood majestically among them asking for a truce, they stopped among them, then taking advantage of this, she did ofikale trupon with one of the groups and then with the other group. This is how the reconciliation between the two groups came and the war was ended, so Oshún, panting from the contact, threw himself on the grass at the edge of a river.
Nearby Orúnmila, who had seen everything done, was coming across the river with a goat and two chickens.
When Oshún saw him he thought that he was coming to take advantage of her, Orúnmila told him that he came with good intentions and as proof of his word he took off the ring and gave it to Oshún. Orúnmila gave him everything he had and they ate together.
Iroso Ika - Traditional Ifa
OKITI KPUKE AWO EBA ONO, was the Awó who guessed for Irosun-Ayoka when he came down to Earth. He was advised to make a sacrifice to: His Guardian Angel with a goat, which he should use to entertain the divinities; Eshu with a goat, Ogún with a dog, rooster and turtle. He had to make the sacrifice because he was destined to become a prosperous Ifa Priest on Earth, and that his success would evoke animosity against the other Awoses and his own family. He made all the sacrifices before coming down to Earth.
He came to Earth and began to exercise as a Priest of Ifa. It was so effective that news of its ability soon spread throughout the known world. He was also known in the courts of the shift dwellers of his time. He also divined for deities. Meanwhile, he began to confront problems from his own family. His wives did not leave him alone and his brothers and sisters had taken his matter to the cult of witchcraft in order to derail all his plans.
While he was wondering what to do with his problems, his Guardian Angel appeared to him one night to remind him that he had not repeated on Earth the sacrifices he made in Heaven. How could he help everyone to survive and prosper through sacrifice when he made none himself. The next day, he consulted Okeponrin and his own Odu appeared. Ifá told him of; entertain his closest Awoses and his brothers and sisters with a goat and a father ram, serve Eshu with a goat and all kinds of edible products, and serve Ogún with dog, rooster and turtle. He wasted no time making the sacrifice.
Two days after the feast, the daughter of one of her brothers cried out in her sleep that she had something to say to Orunmila. The girl would not rest until she reached Orúnmila's house, where she told him: that the problems she was facing were caused by the cult of witchcraft. She mentioned some popular divine Priests, two of his wives, and practically all of his brothers and sisters, including his own Father. She revealed to him that although the celebration he made was welcomed by the people of the day, he had not extended it to the people of the Night. The girl told him that he must make a proper sacrificial feast to the Elders of the Night.
He acted on the advice that the girl gave him by frying a goat, chicken and rabbit for the advice of the Night. After that, two prominent divine priests in the village who were incarnated enemies of his died. His brothers and sisters stopped bothering him since the girl's confession was reported to Olofin who called all the aforementioned people including two of his wives to swear before the divinity of the Earth never to disturb Orúnmila again.
The incident enhanced his popularity as an effective Ifá Priest which earned him the nickname Iroso-ala-yoka. He became much more prosperous and his days in Ife were marked by general prosperity, peace, and tranquility. Eventually Olofin named him his second in command, a position he enjoyed to an old age.
Èrò mó sùn ká
Èrò mómò se sun bèbè
A dífá fún Òrúnmìlà
Níjó tí ń sawoó relay Ìjerò
Òrúnmìlà ní ń relay Ìjerò
Wón ní kó rbo
Ńgbà tí bàbá dé ilé Ìjerò
Òrúnmìlà bá bèrè sií pá ajé
Ó lówó lówó
Àwon tí ón ń be níbè bá ń pète pèrò
Wón ń pé "láti inú ilú àwon"
"N leléyìí ó ti kó ajé tú tú báyìí jáde"
"Yóó sì kó gbogbo è lo si òkè ìgètí ìlú Bàbá è"
Wón ló dáa
"E móo só ìgbà tí ó bàá lo"
Òrúnmìlà wáá sùn
Oorun rè ò já geere
Ó bá bí òkè ìpòrí è léèrè
Súkù sacakà gbèje gbèjo
Erín ńlá I kàngí lójú opón
Wón rí Ìrosùn lówó òtún
Ìká lówó òsì
Wón níwo Òrúnmìlà
Bóo bá ń relay
Ó ò gbodò dá gbére fénìkan
Bójó lo bá ti ku marùún
Méwàá ní ó móo pè é fún won
Wón ní kí Òrúnmìlà ó dá èwù miíin
Kó sì lòó bo Ògún
Wón ní kí Òrúnmìlà ó wo èwù ode
Òrúnmìlà se gbogbo è
Wón ní kó tjú apirù
Àwon ode ni wón or sì yàn mú Òrúnmìlà
Pé kí wón ó lòó go sórí igi ti ń be lónà ibi
Òrúnmìlà or gbà
Wón ní kí wón ó dá Òrúnmìlà lónà
Kí wón or sì gba èrù lórí è
Òrúnmìlà bá pèwù dà
Kò sanso modìí
Ó bo sòkòtò gírí
Ojo marùún lÒrúnmìlà dá fún won
Ojo keta ló kúrò ńlé
Ńgbà ó bóde to rìn jìnnà
Ló sun Ìjálá
Ló ní gbogboo yin ni mo kí ò
N ò lólódì kan ode
"Èròmosùnká e mómòo se sun bèbè"
"E mómò se sun bèbè ò ó o dilé Ìjerò kokooko ká túó móju boorun"
"Ńbo lè ń gbé ńbo lèèyín wà"
"Gbogboo yìn pátápátá aráluwà èyí tíí sòwò èjè"
Wón ń póokú Bàbá
"Ňlé Bàbá Ológùún"
Òrúnmìlà kúrò ni Bàbá Awo
Ó di Bàbá ode
Ó tun rìn sàà
"Ó ni gbogboo yin ni mo kí ò n ò lólódì kan ode"
"Mo kíi yín tèsótèsó"
"Mo ki yín tolóógun tolóógun"
"Àtàgbààgbàà tí ń be nífè oòyè"
"E móo gbó ò"
"Níbo lè ń gbé níbo lèèyín wà gbogbo elégbé ode"
“Ode ń lo lónìí ò; ode ń lo "
"Mósùnká e mòmò se sun bèbè"
"Ó dilé Ìjerò kokooko kátoó mójú boorun"
"Aráluwà èyí tíí sòwò èjè"
Wón ń pé ookú Bàbá
Òrúnmìlà tún yè ségbèé kan
Ó tún ń ba ibòmíin lo
Ló tún sun Ìjálá
"Ó ní mo dé báàá tíí dé ò"
"Bí edè tíí dé ò"
"Gbogboo yín ni mo kí ò"
"Ibi tée bá wá e sì wí"
"Gbogboo yín ni mo kí ò"
"Èmi ò lólódi kan ode"
"Mo mòó ké"
"Béè ni mo mòó hàn"
"Gbogbo e gégé enu ode níí se"
"Mo ríbi gbé e si ò"
"Mo sì rónà gbé gbà"
"Mó rónà gbé gbà"
"Ejó ń be lénu bí omo saoko"
"Mo ródò àgbààgbà kéjóò my lo"
Gbogbo àgbààgbà tí ń be nílè yìí patápátá "
"Ni wón sejóò my dàre"
"Ńbo lè ń gbé aráluwà èyí tíí sòwò èjè"
Wón ń póokú Bàbá
Wón ń kí Òrúnmìlà lótùún lósì
Ó tún wí
"Yóó bàyá onílù"
"A bàyá oníjó ò"
"A bàyá òdàdà to féé dahùn enuù mi"
"Won ò pé n gbénu sóhùún mó pé enuù me ń rùn"
"Mo torí àròyé"
"Mo gbénu lo rèé falágbàfò"
Àwon alágbàfò gbogbo tí ń be ńlè yí patá ”
"Gbogbo wón gbegbàá lówóò mi"
"Èèyàn ò pé n gbénu sóhùún mó"
"Pé enuù mì ń rùn"
Ńgbà Òrúnmìlà of ibodè
Ó bá paso dà
Ìgbà tílè mó
Wón dé inú ilé won ò bá Òrúnmìlà mó
Wón ní "hàáà"
“Àsé Bàbá yìí ní ń sun Ìjálá lo lálé àná?
Ibi tí Babaláwo ti gbodò mo gbogbo è é se nùu
"Apirù lásán làwon rí lórùun rè"
"Ló sì wo èwù ode"
“Àsé Bàbá yìí ní ń lo”.
Ifá says in Iroso Ka that if this person is a traveler between cities, he should never reveal the days when he will leave to anyone. He will be able to make some money from his travels, and there will be people who want to steal it from him when he is back home. He must make sacrifice with his clothes and replace them with another, so that they do not recognize him.
Èrò mó sùn ká
Èrò mómò se sun bèbè
They made divination for Òrúnmìlà
The day he was to exercise his priesthood in the city of Ìjerò
Únrúnmìlà before going to the city of Ìjerò
They advised him to offer sacrifice
When he arrived at Ìjerò
He started making a lot of money
He made so much money, that it disgusted some of the townspeople.
The residents of the city then began to observe
They said "From our city"
"This man has managed to raise a lot of money"
"And he will take it all to òkè ìgètí, his hometown"
"Is that correct"
"Let us be aware of the moment that he is going to leave for his house"
Únrúnmìlà then went to sleep
His dreams were filled with many nightmares
He asked his Ifá to see what could be so serious
In the divinatory process
An Odù appeared on the board
Ìrosùn came out on the right
Ìká on the left
They called him and said "You Òrúnmìlà"
"When you finally decide to go home"
"You should never tell anyone the exact date"
"When you are only 5 days away from your departure"
"You will tell them that there are 10"
Next, you will have to throw away, all your old clothes
And offer sacrifice to Ògún
You will also have to get clothes and hunter suits
Únrúnmìlà did everything they told him
He prepared an apírù
However, they had put some hunters against únrúnmìlà
So that the hunters would go and hide in the top of the trees so that when they saw Orúnmìlà
They will steal all your money
And also seize your load of fortunes
Òrúnmìlà changed his clothes
He did not tie any wrap around his waist as he used to.
He put on a pair of pants
Òrúnmìlà told them that he would go home in five days or so
He left town on the third day
When he was away
He began to sing in Ìjálá
He sang "I greet you all"
"I can't hold a grudge against anyone"
"My companions, they do not sleep close."
"Do not fall asleep on the side of the road so that we can reach the city of Ìjerò before we fall asleep"
"Where do you live and where do you hide?"
"Each one of you, my people who trade in blood"
The hunters from their hiding place "I greet you"
"We salute the great hunter of the moment"
Òrúnmìlà has transformed from a Babaláwo
He became a heroic hunter
After walking for a while, he sang again
"I greet you all, I do not hold a grudge, my fellow hunters"
"I salute all your brigades"
"To all warriors"
"To all the elderly residents of the ancient city of Ifè"
"Listen to everything I'm going to tell you"
"Where are you living and where are you hiding, my fellow hunter"
"A hunter is passing today"
"Don't sleep around here, don't sleep on the side of the road"
"We must get to the city of Ìjerò before we fall asleep"
"My people who trade in blood"
Those who have the ability to hide, "I salute you."
"We salute you"
Òrúnmìlà changed his route
He started singing in Ìjálá again
He said "I'm back, as well as everything that has to come back"
"Like the crayfish that swims back and forth"
"I greet all my compatriots"
"Where you are, you must let me go back now"
"I greet you all"
"I do not hold a grudge against my fellow hunter"
"I know how to sing"
"I know how to sound"
"Anything that is in the mouth of a hunter"
"I know what to do"
"I know where to go"
"I really know where to go"
"I can speak rhetorically like the saoko bird"
"I have elders whom I can consult"
"And all the elderly who live in this city have heard my case"
"They have exonerated me"
"Where are all of you my people, those who trade in blood"
They cheered from their hiding place "We salute you Baba"
They were greeting him from both sides of the forest
He started singing in Ìjálá again
"The curse is for drummers"
"The curse is for the dancer"
"The curse is for òdàdà who insisted on changing my sweet voice"
"People can't ask me when I'm going to leave"
"Me because of my rhetorical aptitude"
I made my mouth a cleaner mouth
All the clean mouths of this city
Collectively they took 5 pence from me
No one asked me again when I would leave
That is why the smell of my mouth
When Òrúnmìlà reached the border
He changed clothes
People went to see Orúnmìlà at his house but they did not find him
They said "Ha"!
"So this was the man who was singing the Ìjálá song the night before?"
That is why the Babaláwos must be versatile
"But that was an apirù what we saw over his shoulder"
"He was dressed as a hunter"
"So this man was in disguise."