Iroso Kana (4-1): Meaning, Tips, Sayings and History.
Iroso Kana or Iroso kalu tells us that you can never temporarily leave or delegate any important or personal position or position to anyone, unless they are your blood children. If you do, you will lose that position or position forever.
Other names for Iroso Kana:
- Iroso Kalu.
- Iroso Okana.
In the odu Iroso Kana is born:
- Taking the Gan from the Awó.
- Cancer of the breasts.
- Olokun's masks, and it is necessary to receive it.
- The cruelty as revenge for the Iyoyé sticks.
You can read: Treaty of the Oddun Okana Roso
Meaning of the Iroso Kana odu:
IROSO KALU OSOBO IKU.
- Here they set traps for the person to kill him out of envy.
- Here the person loses his life for recklessness.
- Talk about accidents on the street that you or someone close to you will suffer.
- Here Iku is after the person.
- He talks about contagious diseases and receiving Azojuano (San Lázaro).
- Cancer is born in the breasts.
- Mark accidents.
IROSO OKANA OSOBO OFO.
Here the Awó can lose his crown.
IROSO KANA OSOBO EYO.
- Mark accident on the street.
- Here the daughters circumvent parental vigilance and save the groom from the father's wrath.
- Talk about the fact that there are those who are left one-eyed to see another blind man
- The person has two lovers and one of them puts the bad thing on the door to destroy his house.
- Beware of passion problems, because the woman's relatives will fall to you in a gang.
- The girl is not a maiden and has hidden relationships and someone is going to deliver her.
- The wife can kick the husband out of the house.
- His house is full of bandits.
- The husband denies the wife's belly
IROSO KANA IRE AIKU.
- Here Orúnmila sends the Awó to study Ifá.
- Receive Orúnmila, Olokun and Azojuano (San Lázaro).
IROSO KALU IRE ASHEGUN OTA.
- The person has failed to marry the love of his life.
- The person does not sleep well and sometimes goes into a lethargy.
- They put things on the door of the person to destroy the house.
- There is work buried in the front door or garden of the house.
- His house is full of bandits.
- Talk about war or difficult situation in which a person you do not consider will help you win it.
- Talk about something that is in the way of the person.
- The wife is healthy and the husband denies that that belly is his.
- Here they watch the person to make him fall into a trap out of envy.
- They always put obstacles to the person so that they do not succeed.
Sayings of Iroso Okana - Iroso Kalu:
- It deceives those who do not know.
- Word given, word pawned.
- Who is a friend of the dog of the house, he goes out and does not discover.
- The father loves his children so much that he gouges out their eyes.
Ethical code of Ifa of the Iroso Kana odu:
The Awó must interpret Ifá and teach those who do not know.
You can read: Oddun of Ifa Ogunda Roso
Iroso Okana - Iroso Kalu speaks:
Here Orúnmila lived in Oduduwa's house and his son, Akalá made life impossible for him, when he did Ifá Orúnmila took his revenge in the Iyoyé, he looked for the big sticks for the Awoses to give him with them.
The king who was left without a crown
Here Shango was small and he was employed in the army and out of envy Osun sent him to the most difficult war and he won them all and he grew up and caught up with Osun.
That in Iroso Kalu Orúnmila sends the Awó to study Ifá.
That the person has not managed to marry the love of his life
That here the daughters make fun of the paternal vigilance, because when they fall in love and encounter opposition from the father, they give themselves to him and they manage to stay with the groom and they will alert him to save him from the father's wrath.
That here Iku is after the person.
That there are times when you lie down and enter an anemic state in which you are neither asleep nor awake, try to speak but cannot articulate any words while that lethargy lasts.
That there are those who are left one-eyed to see another blind man.
That the key to this Ifá "Iroso Kana" is to ask Shango with Obi Omí tuto what he wants them to do to him, while he does not do it he will not have anything clear.
That the person has two lovers and one of them puts the bad things on his door to destroy his house.
That there is a job buried in your door or garden so that you do not raise your head.
That you have to take care of passion problems, because the woman's relatives will fall to you in a gang.
That the woman is not a maiden, she has hidden relationships and someone is going to deliver her
That the wife can kick the husband out of the house
That his house is full of bandits
Here the woman slept naked and the Eyó (Majá) came at night and sucked her breasts.
A person whom you consider lazy or incapable and in whom you do not trust, will help you win a war or difficult situation and you will always be in debt to that person.
Of something that hinders the person.
Of pregnancy and that the husband denies the paternity of that child.
That the person is watched to catch him in a trap, all, out of envy.
That the person has to remove himself from the group or fraternity, do not try to embarrass him.
That the person is always put in an obstacle so that he does not succeed out of envy.
In Iroso Kana Shango is the king of the Oshas and the palm is the king of the sticks.
Says Ifa odu Iroso Kana
If the Odu Iroso Kalu appears for a man, he will be told that he is facing problems in marrying a woman.
He must prepare to receive his own Ifa after which he will meet a woman who has not had children before.
When he appears for a woman, she will be told that she is desperate to have a child. She must go and marry a man who has his own Ifá, subjecting this to confirmation in another divination.
Before the Babalawo marries her, she will be advised to serve her own Ifá with a goat.
Alternatively, if she is already married, she will be advised to persuade her husband to receive Ifa. If the woman does not have child problems, she will be told to try to identify a female relative who is crying for having a child, and advise her to marry a Babalawo since her children are with Orúnmila.
Therefore Orúnmila declared that if this odu appears in the divination as Ayeo (osobo), and announces problems or war, the person will be told that a war is imminent and that he must make sacrifice with a goat to escape the dangers that this entails.
Recommendations Iroso Kalu - Okana
- You have to take care of the candle, because it can burn even the house.
- Beware of bumps and bites on the breasts.
- Ask Shango what he wants.
- Put Orúnmila business who will be the one who will save him.
- Receive Ikofafun or Awofakán and Obatalá.
- Do not curse as it will be your downfall.
- Separate yourself from the environment in which you are surrounded, so that you can break through by yourself.
- Beware of contagious diseases, avoid taking someone else's vessel, or eating another's leftovers. You have to receive Azojuano (San Lázaro).
Prayer of the Odu Iroso Okana:
Iroso Kalu kukute kukú adifafun malade tina kaya Orúnmila Obarabaniregun.
You can read: Treatise of the sign of Ifa Iroso Meyi
Ebbo from Iroso Okana:
I work against the araye.
An ikokó is taken and drinks of all kinds are poured, the names of the araye are put on colored fabrics and they are put inside the ikokó, seeds of wonder are put on it and an eyele is given putting Ogún next to it, Taking care that nothing falls on Ogún, incense is done for 4 moons in the house with dry wonder roots, and at the same time the person concerned will wash his face with everything during the work.
If the araye is by means of an Egun, instead of names in the ikokó, the colored fabrics are thrown.
When the araye is through an Egun, it can also be done Oparaldo.
Patakie of the Iroso Kana sign:
HERE SHANGO WON THE WAR AGAINST OGUN WITH THE HELP OF THE BABIES.
There was a time when Shangó and Ogún had their respective armies and one day Ogún declared war on Shango, because he was in a land of vagrants. Shango began to pick up the bums so that they would not betray him and when he got to the top of the hill, he met a bum who lived the best, this was Osun, and Shango spoke with him to help him win. the war on Ogun.
Osun agreed to help him, but Shango did not trust him and did not consider it, when the war escalated, he had to call so that among all those vagrants, they would choose those who were most fit for war and thus he was able to defeat Ogún.
When Ogún was defeated he told Shango: You are not the winner, but Osun and take a good look at who you have allied with, who is stronger than you and will follow you and you will not be able to get rid of him, because he considers himself with rights, because he knows he has more power than you.
Iroso Okana - Iroso Okanran Ifa Traditional
The Divination that they made to him before coming down to Earth.
MOJEN ORI KO GEERE LE. MOYIN FAALE GEERE LE.
ABINU OONI ORA MOOBO YEN. AWON METEFA LONDIFAFUN
ORUNMILA NIJO TON KO LE ORUN SI WA KALE AYE.
Tocayos never kill each other. There is a gain of the land. Your enemy does not want you to survive God's judgment. These were the Awoses who guessed for Orúnmila when he came to the World. He was advised to make sacrifice since he was going to experience a lot of enmity on this path of his Ifa exercise. He was told to serve his head with a guinea fowl, his Ifa with a goat, his Guardian Angel with white cloth, chalk and a basket of doves, and Eshu with a goat, half a pumpkin and crushed yam (Elo or Obobo ) He made all the sacrifices and obtained God's blessing before coming down to Earth.
Upon arriving on Earth, he became a great Ifá priest and became very famous because he did not order complicated sacrifices. He almost never ordered sacrifices with a goat. He specialized in making sacrificial akpako or Ebo with very readily available materials.
His modest and measured way of sacrificing nevertheless earned him the discontent of the Ifá priests older than him, who saw sacrifice as a means of making a living from human suffering.
They were quick to accuse him of being a witch as it was generally believed that only priests who were witches were privileged to send moderate sacrifices to their clients. For example, it is believed that an Awó who is not a sorcerer, should in his own interest recommend sacrifices with a goat before attempting to save a victim from the witchcraft of the Ancients of the Night.
However when he denied being a witch, he was ordered to appear before a judgment of God (that is to say to drink the concoction composed of (obo in Yoruba and iyin in Benin). Meanwhile, it was by divination and he was told to serve Eshu with a goat, the meat of an antelope and a rod. He made the sacrifice before appearing for God's judgment. As if the rigors of God's judgment weren't dangerous enough, his enemies also bribed murderers into setting him up and they would kill him in case he survived God's judgment.
He took the concoction of the ordeal and nothing happened. After vomiting the compound, he was given the chalk of innocence and told to return home in triumph. While walking back to his house just before reaching the place where probable enemies were ambushing him, Eshu released a live antelope between them and everyone who was in ambush abandoned their main objective and went after the antelope, which of course they they could not kill.
As they blamed each other for letting the antelope escape, a fight broke out. After fighting and injuring each other, they were all arrested and charged before Obá for disturbing public order. When they were released from the Obá Palace, Orúnmila was already back at home safely.
Even so, as soon as they left the Palace, they insisted on going to his house and ordered him to sing the song of God's judgment, as proof of his survival. He told them that he did not know such a song, but he sang in praise of the Awó that he had divined for him. Having triumphed over his enemies, each of them began to profess sympathy and loyalty to him.