Ogbe Roso: Analysis, Meaning, Tips, Sayings and more

odu ogbe roso

Ogbe Roso (Iroso) is Odu number 20 in the genealogical order of Ifa, this Sign tells us about the moment that the Orisha Oggun taught humans to use iron tools. He exhorts us to follow Ifa's recommendations to the letter and respect the taboos.

Analysis and reflection of Ogbe Roso

Ogbe Roso is a sign in which Orunmila foresees success as long as people learn what their priorities are. It is recommended to move to another town, city or country, as it is in another land where all the objectives can be achieved. In order for his stay away from his native place to be successful, he must make sacrifice to Oggun (Orisha of minerals).

Ifa foresees a long life for the person, but exhorts him to make sacrifice so the main Osobo (Iku, Arun, Ofo, Ashelu) will not be able to harm him. It is also recommended to ask Ifa about the stability of children. Divination is made to know if they should be reinforced or should make an offering to the deities to guarantee their development.

This is an Odu of infertility in women, but Orunmila says that by doing ebbo and following the recommendations, the Ire of children that is being sought will be achieved.

The problem is that the children are in the head and not in the uterus, through the ebbo they will be where they should be.

Economic aspect

Prosperity smiles on those ruled by this Odu. When Ogbe roso is revealed to someone who wants to make an investment, Ifa says that this money will be multiplied, as the project will be beneficial and will have a broader scope than expected. Sacrifice of an Akuko to eshu is recommended.

Religious aspect

The person with this Odu is a fortune teller by nature, has very high spiritual gifts and spiritual development is recommended so that he can be known for his esoteric faculties. Ogbe Irosun is an Eggun maferefun sign, since the ancestors are said to support the person when making divination.

Ifa says that whoever possesses this sign has the ability to guess through water, candles and the interpretation of dreams.

Eshu Elegua must be attended to. Specifically, the sacrifice of an Owunko in the corner is recommended, so this deity will not hinder the spiritual, economic or religious advancement of the person to whom this Oddun was revealed.

Ogbe Roso's social aspect

Ogbe Roso is an Odu of distrust in general, since the sincerity of other people is doubted, assuming that they approach trying to obtain some benefit through lies and hypocrisy, this is because the children of this Oddun are usually Liars, so much so, that they become paranoid and distrustful because they think that everyone is governed by the same concepts.

It is an Odu of betrayal, lies and falsehood. Orunmila advises us not to get carried away by appearances or to be dazzled by people who appear to be loyal, upright and moral when they really are not, we must try to get to know people without using stereotypes, but above all to eliminate the concept of a totally compatible ideal person with us, because such a person does not exist, each one has their own personality and different ways of thinking or proceeding. That endless search to find a perfect other half will only lead us to be deceived and manipulated.

Both men and women should avoid entering into extramarital relationships, they generate personal and spiritual chaos. Infidelity is one of the main taboos of this Oddun.

ogbe pink

Other Names of the Odu Ogbe Iroso:

  • Ogbe Roso.
  • Ogbe Irosun.

In the sign of Ifa Ogbe Roso is born:

  • Let the people dress in bird feathers.
  • That when you kill feathered animals before covering the blood you pray Ogbe Roso.
  • That this was where Ogún taught men the art of tools.
  • The eye of providence.

Recommendations of the sign Ogbe Roso Untele:

  • Bang your head with Pargo.
  • Give Eshu Elegba what he wants so he won't cheat on you.
  • Give thanks to the spirit of your father, and if he is alive, also give thanks for everything he has done for you and if he is deceased you have to give Eya Bo Tuto (a big and fresh Snapper) to his spirit, and make the son ebo so that it does not knock him down.
  • Take good care of your eyesight.
  • In Ogbe Roso we must give thanks to Shango, Eshu and Orúnmila.
  • It is necessary to do parallo or a spiritual investigation to the person.
  • Rooster to Egun immediately and a large Snapper to Orúnmila to win.
  • Wear an Orúnmila necklace with 16 green and 16 yellow beads in each section. And he puts on his ifá.
  • Don't trust anyone.

Ogbe Roso Sayings:

  • Throw the dream on the road, Ogbe sees the Osun, Ogbe takes out the Osun.
  • Lies travel for 20 years and never arrive.
  • A liar fled on a trip for 6 months and never returned.
  • The father never denies help to the son.
  • The truth says: That it is true to improve the truth or die.
  • The eye of man goes to God, only through tears.
  • Doing the father for the son is doing for himself.
ogbe roso sayings

Prohibitions of the Iroso Ogbe Sign:

  • Do not try to harm anyone so that it is not your misfortune.
  • Be careful when bathing in the sea, do not be attacked by a large fish.
  • Don't be impatient.
  • You cannot be uncomfortable lest you end your life yourself.
  • You can not separate anyone who is in a fight, or is among the tragedy.

Oddun Ogbe Roso warnings (8-4):

  • When this ifá comes out in atefá, the Awoses must clean themselves with Eku, Eya and Awado and throw it out in a joro-joro.
  • You are very incredulous and that can cost you your life.
  • Eshu Elegua is standing in the corner laughing at his problem.
  • There are those who do harm to him, what he is doing is good.
  • In his house there is a great revolution.
  • He is the son of a holy baron but he has nothing for a baron.
  • If she is a woman, she can be a lesbian (inverted), or have two husbands, if her husband is discovered he kills her for being unfaithful.
  • You are a fortune teller.
  • They are watching him to betray him.
  • Be careful with your enemies.
  • Do not be afraid that in time your enemies will have to cry.
  • His enemies do not sleep at night because they watch over him.
  • Do not work at night even with a light because over time you can go blind.
  • Here powder is blown on the person on the back.

The Ogbe Iroso sign points out:

  • That before Ogbe Roso dies, e Egun comes to pass through his head.
  • That the Awó who has Ogbe Roso in Ifá guesses by the power of the Egun.
  • That when this Ifá is seen, the person is imprisoned for the saint.

You may also be interested in: Treaty of the Sign of Ifa Ogbe Di.


Says Ifa Ogbe Roso:

The person should be told to prepare the aforementioned special sacrifice to gain time, he would be given a test or debate to obtain a position of high authority. He must take care of his younger brother, family member or close friend. If the brother or relative betrays him, he should not overreact because the law of distributive justice would undoubtedly bring him to his knees. He must always be patient and vigilant.

When this Ifá "Ogbe Roso" comes out in Igbodun, the person is told that powerful enemies are plotting against him and if he makes the necessary sacrifices he will have patience to resist and win. You are also told that perseverance is the panacea necessary to achieve permanent happiness and prosperity.

Even if things go wrong for him, with a lot of patience he will achieve all that money can buy (not money that is obtained illegally).

Meaning of the Odu of Ifa Ogbe Roso

If this Odu manifests itself in Igbodun in an Ifá initiation, the person is told to quickly serve his head and that of his wife with a banana at the Ifá sanctuary.

Otherwise, the woman will leave him and then return when he is between life and death. It is forbidden to seduce the wife of an Ifá priest, because the criminal can go crazy or die. The Ifa priest is advised not to seduce another man's wife to avoid stomach pain.

When Ogbe Iroso manifests for a neophyte in Igbodun he is advised to sacrifice various kinds of food to deflect the risk of only having one child.

Ifa Ogbe Iroso Oddun Prayer:

Ogbe roso untele ashe ebbo ashe to ariku babawa orunmila akualosiña akua ebbo rera orunmila isota Ogbe roso untele ashe atie deku atie, atie deya deya atie, atie akuko atie, atie adie atie, atie ashe ashe adie.

Suyere of the Sign Ogbe Roso:

Ogbe Roso spread, atie kun atie ja

orunmila hurun ​​hurun ​​mole pin

hurun ​​mole pin hurun.

bobo bo mi

They were dumb b or my axis.

Ogbe Iroso's Ebbo (8-4):

To solve work problems:

A little chick. He goes to the equine and throws in jutía and smoked fish, toasted corn, corojo butter, brandy, water, candies and he is given the chick. The chick's head is left there with all the ingredients.

Ogbe Iroso artwork for women:

The woman's eyes are wiped with a silver coin, then her face is washed with
omiero and with Iyefá del Odu and the boot in the river. With this he finds luck as a man
her own, because she has her man but they have long been separated in the material.

Ogbe Roso speaks:

  • That the person was not raised by his father but by another, the real one is dead.
  • The curse of Obatala who said: Whoever hurts me that I have not done anything bad to anyone will go blind.
  • Of a relative who hanged himself.

Herbs (Ewe) of the Odu Ogbe Iroso:

  • Cockroach.
  • Cordoban.
  • African pinion.
  • Bull's-eye.

Ogbe Roso sign in Santeria:

In Osha the sign Ogbe Roso under the divination system of the dilogun (snail), is recognized as Ogbe (Unle) tonti Iroso and its number 8-4.


You may also like: All about the Orisha Obatala

Patakie of the sign Ogbe Roso:

OGBE IROSUN reveals how ORÚNMILA won Ude.

ABINU ERIN, AMU OWORE DA SAN
ABINU OGBO MOMO AMU ORIRE KON OGIRI
ABINU OKPE LUJU KON YA GBUDE KOMI
AWO ME FABRIC LON DIFAFUN ORÚNMILA NIJO
TE FAITH GBA UDE
LOWO OLORDUMARE

Ude: Badges of authority from God.
It means.

The one who got mad at the elephant but ate its meat in his soup.

The one who got mad at the father ram and slammed his head against the wall before killing him for food.

The one who got upset because of the palm wine in the forest and threw the medallion of authority (Ude) into the water.

These were the Awoses who guessed for Orúnmila, when he was going to inherit the instrument of authority from Olodumare (GOD). The Heavens became overpopulated with great excess, after the creation of human beings and it became cumbersome for GOD to sit next to his creatures as he used to do traditionally, to listen to their daily complaints.

The Almighty announced to his deity servers, as well as to human beings, that he wanted to evaporate into the void.

Before doing this, he proclaimed that he was going to one of his 200 divinities to act in his place in Heaven and Earth. He invited all the deities to test which of them could perform this task.

Before leaving to respond to Olodumare's invitation, Orúnmila decided to consult Ifá who told him that he should give Eshu a goat before going. He made the sacrifice and left.

When all the deities were gathered together, GOD drew his pennant of authority (Ude in Yoruba and Egbeda in Beni). All the deities came forward bragging. Meanwhile, ESHU was transfigured into a lord (heavenly dignitary) and advised GOD, telling him that that lazy deity who entered dressed in white was the only one who possessed the potential to carry out this task in Heaven and on Earth. GOD himself wondered if that deity would be able to undertake this task, in any case he followed the advice of ESHU.

GOD decided to test Orúnmila for 7 days, giving him the pennant. Upon arriving at Orúnmila's house, he hung the pennant in the sanctuary of his guardian angel. Osanyin (Osun in Beni), that is to say, the deity of medicine, was a friend of Orúnmila and they worked between them like fingernail and flesh, He was the only divinity who could freely come to Orúnmila's house.

The deity of sorcery rallied his flock and conspired to persuade Osanyin to cooperate with him in consolidating this strategy to steal the Ude from the house of Orúnmila because he believed he was the right candidate for custody of the insignia of GOD.

The deity of sorcery argued that he had been the main of the four agents who watched over the pendant, whenever GOD took his bath before the crowing of the rooster. The witches went so far as to persuade Osanyin to agree to steal the earring.

After reaching an agreement with the witches, Osanyin went to Orúnmila's bedroom and hypnotized him, plunging him into a delicious sleep. He stole the earring and sent it to the divinity of the night (darkness). As soon as they took possession, they dug a hole in the chimney (Aryewu in Beni and Ori Ikano in Yoruba) of Orúnmila's home and kept it
there.

Upon awakening, Orúnmila discovered that the earring had disappeared. He invited his Awoses, mentioned in the opening, to come and help him. They advised him to sacrifice mashed yam mixed with rat and fish meat and throw it around the back of his house and put it in the kitchen fireplace.

He made the sacrifice.

After this the birds and the goats visited the surroundings of the house feeding on the sacrificial offering, including that of the fireplace.

That same day Orúnmila's wife, Akpetebí, went to the kitchen and saw the authority pendant and alerted her husband, who picked it up, cleaned it, and put it around his neck.

He was required to wear it on his return at 7 days to be able to occupy the chair in the daily meetings of the divinities. When she attended the meeting, she put on her earring.

Upon reaching the main entrance, he said the usual words to open the door:

Salama alaikun

They all responded

Salauku Baba-o

This event was enough to assure the divinities, mainly Osanyin and the deity of darkness, that Orúnmila had recovered the pendant.

Then they all prostrated themselves to greet him.

After the meeting, he decided to keep the earring inside his pillow. That same night, Osanyin returned to congratulate him on his success, waited for Orúnmila to fall asleep and again hypnotized him. Lifting her head from the pillow, she removed the earring and handed it to the elders of the night. They dug it on the land of the garbage dump, (Otitan in Yoruba and Otiku in Benin). Upon awakening, Orúnmila discovered the theft of the earring and sent for his Awoses.

When the 3 Awoses came, OGBE IROSUN appeared in divination. They advised him to make a sacrifice with mashed yams, pieces of rat meat and fish, and to dump the waste in the garbage dump, and to give Eshu a goat. One of the surrogates who came with the Awoses suggested that when sending the sacrifice to the dump, anyone who brought it should come with a machete. Upon reaching the place the person would see a rat cave, dig it to catch the rat before depositing the sacrifice.

As he was the author of that idea, they told him to deposit the sacrifice himself. When he arrived he saw the cave, while he was digging the rat came out and entered a second cave under the root of a tree that was in the landfill. While digging for the rat, he struck a metal object that turned out to be the stolen earring. He killed the rat and brought it home with the earring, brought it to the Awoses.

After washing and cleaning the earring, Orúnmila put it back on his neck and with it he attended the meeting of the deities that night. After the exchange of greetings, ORÚNMILA he took the chair in the middle, traditional courtesy at the head of the large table. The conspirators realized that he had recovered the earring.

At the conclusion of the meeting, the Elders Dignitaries of the Night planned to throw the pendant into the river. Again Osanyin went to steal the earring by performing the above operation. When he handed it over to the Warlocks they threw it into the river called Okun Osa.

The earring sparkled like a diamond, all the fish were attracted to its rays. A small fish was the first to reach him and swallowed him, a larger fish that was looking for the earring swallowed the small fish, when Amiegho, the king of fish saw what had happened, he swallowed the second fish . Returning to his cave, he fell into a net and was trapped.

The eve of the announced day arrived when Orúnmila had to return the earring to GOD. Orúnmila was astonished when he did not find the object and once again invited his favorite Awoses.

After divination, they told him to make sacrifice to the Okun Osa river with a male goat to Eshu and a banana and three fresh fish obtained from the river for Ifá.

The young man who found the pendant in the last divination proposed that first a sacrifice prepared with pounded yam mixed with fish and rat should be thrown into the river, after obtaining three fish in one, from an anchored canoe, all were doubtful as to what the young man was referring to when he said three fish in one, then they proposed to him again that he unravel that riddle.

He asked for a bag of money that was equivalent to 65000 at that time (Oke Owo in Yoruba and Ebi gno in Beni). He proposed that anyone who went to the river would see a fisherman, bringing ashore his canoe with two small fish that would be sold for 65000. Again the young man was ordered to do the work. When he got to the river he saw a fisherman in a canoe, in it there were two fish, a large one with a large abdomen and a small one. He asked the price of the largest and the fisherman told him it was 65000.

He bought it, and threw the sacrifice into the river and brought the fish home.

When they cut the fish they saw that there was a smaller one inside it, when they opened its stomach they saw that there was another fish and they were astonished to find the earring inside it. In this way he recovered the earring.

Orúnmila, fearful that the earring would be stolen during the night, implored his 3 Awoses and their substitutes to keep vigil during the night dancing, eating and drinking until dawn. They agreed on the condition that he sprinkle them with gifts and money while they danced.

Orúnmila prepared a giant oil lamp in five sites located in the landfill, the Eshu sanctuary, the front of his house, the back and his Ifá sanctuary.

They feasted on the three fish and the banana and drank plenty of wine until dawn. In the morning he offered the goat to Eshu and the Awoses shared the meat among themselves and left for their respective homes.

That was the most anticipated day for the presentation of the earring, the assembly gathered and Orúnmila put on the earring. With GOD sitting in his chair, he removed it from his neck and offered him kneeling to the Great Father. Olodumare told him to leave it on his neck and to always wear it as his divine inheritance. With that proclamation, GOD assured him that many enemies would try to ruin him, stealing the earring, but that after that
no one would ever be successful again.

Osanyin was appointed by Orisha-Nla in Heaven, to become her physician, a profession that he honorably performed. One day Osanyin was invited to prepare a medicine for one of Orisha-Nla's wives. After the task was done, he began to cohabit with the woman.

ORÚNMILA had used his instrument of authority to curse everyone who caused him so much trouble.

One night, Orisha-Nla heard a muffled voice (Osanyin speaking through her nostrils) coming from her harem. He began to open all the doors that led to the harem, when he reached his favorite wife's room, he knocked on the door and finding no where to hide, Osanyin was transfigured into a snake and crawled to a cave that was in the fireplace of Obatala's wife. When he entered the room, he asked about the intruder. Although he did not see anyone, he sent for Orula, who through the mirror of his earring, saw Osanyin inside the fireplace cave, Osanyin began to beg him by telepathy not to betray him. Because of the union that existed between them for a long time, Orúnmila did not give up his friend. He advised OrishaNla to make sacrifice with a rat, fish, chicken, the goat, and the firewood that was in his wife's fireplace,

He presented the materials, insisting that the sacrifice be made right there. Orúnmila refuted him saying that the sacrifice had to be in his own Ifá sanctuary. With this, all the materials including the firewood contained in Osanyin, turned into a snake, were taken to Orúnmila's house. Upon arrival, he ordered the messengers to return home.

Osanyin left to thank Orúnmila, who told him that he knew that he had cooperated in the theft of the earring, that the experience he had just suffered was the payment for his sins. Osanyin ventured and confessed his conspiracy for the robbery.

Osanyin begged for reparation for his misdeeds by offering to become Orula's servant until eternity, fulfilling all his wishes. Orunmila He agreed.

Note: It is the reason why until today, before a child is born, Osanyin is the one who prepares all the medicines for their prenatal care, right up to the time of birth, while Orula takes the final credit.

Ogbe Iroso Story 8-4

Eshu asked Ogbe Roso for a goat

I PRAY: Ogbe Roso efidi kue jujú osorie naberdi olelé elelé omó olelé baba bialé omó obá lelé olelé okua euré elelé okua euré elelé lakua odá even aniya bayekun losile elelé even mamufukete even malenacin orugbó.

Ebó: goat, rooster, hen, guabina fish, corn tamale, chain, jutía and smoked fish,
roasted corn and a lot of money.

Eshu Elegua I had asked a goat from Ogbe Roso so she wouldn't be in a big hurry, but he didn't do anything. One day Obá sent him to look for him to do something of the utmost importance, Dry the Sea, (an impossible thing) so Ogbe Ros told him that he would do it, if Obá was able to find him a bald, bald Obamba man.

Obá requested this man and it was impossible to obtain it, so Eshu presented himself in disguise to the King, telling him to give him a goat that in that way he would find the man he was looking for, he did, and so on. Ogbe Roso lost.

Ogbe Roso was doing ebo, where Eshu introduced himself and said: Do you see what happened to you for not giving me the goat I asked for? And Ogbe Roso asked and asked again and again to close the ebó, but it did not close, until tired he asked if he had to go inside the ebó, and he answered that yes (Monigei), the ebó for the sea and he too, therefore he drowned.

It came out to Ogbe Roso's son that he had to beg his head with a large fresh Fish, and in the Plaza there were only those in the nurseries on the seashore, he went and bought it and when he chopped it he found the spirit of his The father who was inside the fish, this one said to him: Be careful son that your father is inside, and although I am a dead man, keep me here in your house secretly for the world.

The son, together with some friends, drank alcoholic beverages, and forgetting the recommendation of his father's spirit, he went to see the Obá and said: I do know, the same thing that my father will not happen to me, because although is dead I have it at home. The King told him that he would go to see if that was true, and he replied that for 30 gold coins he would prove it to him, both
They left together for the house of Ogbe Roso's son and there they could carry out the verification when the father's spirit came out all covered in white dove feathers.

Seeing this, Obá went blind. This is the reason why Olofin cannot be seen.


You may also be interested in: All about Iroso Umbo


Ogbe Roso Ifa Traditional Nigerian

OGBÈ ÌRÒSÙN

Ogbè dáwò òsùn telè
Òró jinngínni jinngínni
A day fún Òdùkèkèèkè
Èyí ti n re inú ìgbé rèé kájé wálé
Òdùkèkèèkè ní n re inú ìgbé
Wón ní kó rbo
Kó lè baà kóre dé
Ó bá rbo
Ayé bá ye Odù
Ó kóre wálé
N ní wá n jó ní wá n yò
Ní n yin àwon Babaláwo
Àwon Babaláwo n yin Ifá
Ó ní béè làwon Babaláwo tòún wí
Ogbè dáwò òsùn telè
Ó ró jinngínni jinngínni
A day fún Òdùkèkèèkè
Èyí ti n re inú ìgbé rèé kájé wálé
Kín ní n kóreé bò wáá bá mi?
Òdùkèkèèkè
Ifá pé n kóreé bò wáá bá mi
Òdùkèkèèkè.

Ifá in Ogbe Roso wants this person to be well. Your desired fortune is abroad. Ifá advises him to offer sacrifice to Odù. Odù accepts many slugs and chicken eggs.

Ogbè dáwò òsùn telè
Òró jinngínni jinngínni
They made divination for Òdùkèkèèkè
When he went to the woods to bring fortunes home
It was Òdùkèkèèkè who was traveling to the forest
They asked him to perform the sacrifice
So that he would be able to drag his fortunes home.
She made the sacrifice.
Life pleased Odù.
She brought home good fortunes
She then danced with joy.
She praised her Babaláwo.
His Babaláwo praised Ifá
She said it was exactly as her Babaláwo had said.
Ogbè dáwò òsùn telè
Òró jinngínni jinngínni
They made divination for Òdùkèkèèkè.
When he went to the woods to bring fortunes home
Òdùkèkèèkè
Ifá says, that you bring good fortunes for me
Òdùkèkèèkè.

Eshu by Ogbe Roso

Eshu Wonké

This is the Eshu of lies, it has three faces and a charge for each face.

Charge of the first face: Ivory, eru, obi kolá, osun naború, Ologbo, tiger fang, rooster spur, Iyefá.

Charge of the second side: Eru, obi kolá, osun naború, Ologbo, 7 Caballeros beans, 7 guinea pepper, 7 Chinese pepper, copey leaves.

Third Face Charge: Quicksilver, Sea Sand, Consecrated Crab Land, Four Corners Land.

This Eshu is mounted or molded on a river stone and the base is a chest of jicotea (Ayapá). Before washing it, it is given three Sparrows, the heads of the sparrows are dried and it is lined with Eshu Elegua beads.

To this Eshu Elegua three wicks or lamps are lit, one for each face.

Every time I know how to feed the blood of any animal, first I have to feed him three little chicks, one for each face.

The most searched Ifa Odu on Oshaeifa.com:

Go up