Ogunda Ka

odu of ifa Ogunda ka

What is born in the odu of Ifa Ogunda Ka?

  • That to do Ifá you have to have Olofin.
  • Here: The deposited waters were corrupted.
  • This is the elephant graveyard.
  • It is the Ifá of the razor.

What is the sign Ogunda Ka talking about?

  • It talks about coercion, robbery with violence, rape, law, forcible dispossession, dishonest abuse, rape.
  • It speaks of derailment or crushing.
  • You want to go elsewhere.
  • One person wants to collide with another.
  • It is an Ifá of doubts.

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    Recommendations of the Ogunda Ka sign:

    When this Ifá is seen, meat is put on Ogún with corojo butter and honey, so that both the aleyo and the Awó have no problems.

    For this Ifá it is forbidden to drink alcoholic beverages because it will reveal intimate secrets that can harm you in your social life.

    The Awó of this Odu (Ogunda Ka) must receive Oduduwa.

    When the Awó Ogunda Ika receives Olofin, it is necessary to make him three standing on the river bank to accentuate the shadow. First with a black hen, the second with a jabada hen, and the third with a white hen. All these paraldos are made with a slice of sage together with the chickens and thrown into the river.

    For this Ifá one suffers from headaches and leg problems.

    Here the herb sage is used for headaches and Ceiba leaves.

    For this Ifá the person cannot be brave and be careful to analyze things well because the enemies may be preparing a trap for you so that you find yourself involved in situations of justice it is an Ifá of having many enemies, due to the strange way it has the person in his behavior in life with others.

    For this Ifá, the one who leaves his land will not return anymore since he dies in the land where he went.

    It is a traveling Ifá, but you have to find out well if this trip suits you.

    The herb of Ogunda Ika is sage.

    Sayings of the Odu of Ifa Ogunda ka:

    • When the waters are corrupted disease comes.
    • The elephant never dies where it is born.
    • It is better to lose your life than not to lose your honor.
    • When the razor cuts, justice stops.
    • He who plays with candle, has to burn.

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    Ifa Ogunda Ka says:

    That you avoid the tragedy and that you bring the knife that you have to make Ebó, do not be careless because that tragedy can cost you your life; do not let anyone sleep in your home for seven days; Inside your house there is a maiden, be careful not to force her and someone else wants to kill you; Give Egun something to eat, so that he can save him, even if it is meat with corojo butter and cocoa butter. You have to receive ELEGBA, or the warriors; There are people who want to shock you and if you don't do EBO that person will get away with it and they will meet and you without being handsome, or having caused that lawsuit, will find yourself in trouble with justice, and this will happen one day when you go out to the street for a walk and get hurt; Be careful with a child of his not to hurt him in a fight.

    Do not be careless because death can come within seven days. Take care of yourself because there may be a death in the family; they even doubt your morals; be careful with the candle; you should not drink deposited water because you will get sick. There is someone in your house who wants to go elsewhere and will never return from there. You cannot lose your honor, your dignity or among the people you treat religiously, much less before Olodumare and the saints.

    You must always keep in mind that before losing your honor, you must lose your life. Be careful with a trip because here the person dies in another land. Justice is behind you so you have to be careful not to make mistakes so you don't get caught. You have to watch out for theft, forcing, rape and dishonest sexual abuse. You cannot drink alcoholic beverages because it can reveal a secret that you can sink into the mud. You must hang out with fun fun people and not dun dun. The Babalawo must ask: what should he do, because death is certain on the way.

    Prayer of the Odu Baba Ogunda Ka:


    Suyere Oddún Ogunda Ika:


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    Ebbo of the Odu Ogunda Ika Ifa:

    By the time this Odu (Ogunda Ika) is seen:

    Three oshinshin will be made every three days and taken to the sea.

    With Eshu-Elegba

    If he doesn't have it, you have to receive it and if he does, you have to ask him what to do or what he wants.

    With Ogún

    Ogún will be put beef, smeared in corojo butter and cocoa butter, so that the person does not have problems.

    Baths: With sage leaves.

    To feed Egun

    To feed Egun you have to put Ogunda-Ika and give him the animal then cover it with sage and then give it a dove.

    EBO: rooster, 3 dried coconuts, a green water coconut, 2 roosters, jutía and smoked fish, toasted corn, a lot of money.

    Note: Eshu-Elegba is given a rooster and the other two wonder.

    Meaning of the Sign of Ifa Ogunda Ka (Ika)

    This is the Odu # of the Sectorial Order of Ifá.

    For this Ifá marks doubt in the moral of the person, for which he points out: that it is preferable to lose his life before losing his honor, since he who loses his honor lives demoralized for the rest of his life.

    If this Ifá is seen by an Awó, he has to ask what he has to do, because death is certain on his way.

    By Ogunda Ka the deposited waters were corrupted, where it is necessary to see, all the vessels, tanks, etc. That they can exist in the house to avoid diseases and epidemics.

    Here food leftovers are buried or flushed down the toilet.

    When this Ifá is seen, the person is instructed to do oshinshin for three days and they are taken to the sea.

    Ogunda Ika says that the person dies in another land so care must be taken in traveling to another land, lest he reach the end of his life, and death surprise him. That is why the elephants' cemetery speaks here, where they walk long distances to die in their land.

    This is an Ifá that marks disruption or crushing, so everything must be done very carefully, always counting on its religious things so as not to fail.

    In this sign of Ifá (Ogunda Ka) there is one who wants to go elsewhere. If you see a pregnant woman, you must do works to ensure the child and that it does not die, in the case of sick people you have to walk quickly lest it reach the end of life.
    Here is an Egun who hides in the bathroom of his house and is the one who has everything turned in it. It must be done standing up to the house.

    For this Ifá, the person is sent to receive Eshu-Elegba urgently, and if he has it, find out what he wants to be given or done.

    Ifa Code of Ethics of the odu Ogunda Ika:

    It is preferable to lose life and not honor it, because whoever loses honor lives the rest of his life in shame.

    Pataki of the sign of Ifa Ogunda Ka:

    The young hunter and the old man. The doubt of morality.

    They were two hunters who went into the forest. Every time they hurt an animal they could never capture it, because they got lost in the bush. Thus they spent a long time, dedicated to hunting elephants, when they managed to hit one of them with their weapons, they escaped through a mighty river, whose ford the animals knew.

    The two hunters were disoriented by the shifting sand of the river, they wondered:

    How is it possible that with them at hand they would disappear?

    One of those days they again wounded an AYANAKU - elephant - and followed its trail. The AYANAKU forded the river and was able to cross it through the firmer place of the quicksand. The hunters had gone into the sandy area trying to follow the elephant's trail; reaching it was difficult for him, as the terrain was high and they were slippery in the mud.

    Faced with such a difficult situation, the youngest hunter said to the oldest: I am going to climb on your back to reach the mainland. Then I lift you up with a rope. So he tried to do, and while he tried to climb, his virile member was altered. Excited, he threatened the older man with his spear, who preferred to lose honor before losing his life.

    Times later, the youngest hunter was accompanied by several maidens when he saw the oldest. One of the maids asked him: Why has that man, who is your friend and hunting companion, not come to greet you, what is the problem between you? The younger hunter was silent; but such was the insistence of the maiden and the effect of the drinks, that she recounted the homosexual relationship between them in the forest.

    The comment reached the old man's ears. His morals began to be doubted in the village, and he had to go to live elsewhere.


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    Ogunda Ka Ifa Traditional Nigerian


    Ìrè níí yèdí òpè
    A day fún Aríyùnkésé Obìnrin Òrúnmìlà
    Ekún omo ni n sun
    Aríyùnkésé Obìnrin Òrúnmìlà ní n fojúú sògbérè omo
    Wón ní ó rbo
    Wón ní wón or tojú emo iyán
    Wón bá fi emo iyán se Ifá fun un
    ó bá bí omo
    Ngbà or said kefà
    Wón pé jo kí wón ó we are lóóko
    Wón bá ní boo lomo or ti moo je
    Ifá ni emo iyán la fi se Ifá fun un
    Tee bímo
    Ifá ní e móo pe omo náà ní Elémo n teyán
    Won we are ni Elémo n teyán
    Obiin tún ko
    Kò tún róyún ní
    Wón ní kí won ó lòó bo Òkò
    won bo oko
    Wón tún bímo náà tán
    Ó tún said kefà
    Won ó so omo lóóko
    Wón ni bóo làwón or ti so eléyìí?
    Ifá ni e móo pè é ní Abìdí òkò yambarì
    oh tun pé
    Won ò tún tètè róyún ní
    Wón to Ifá
    Wón tún bèère ohun ebo
    Ó ní kí wón ó tojú òpòlopò emu
    Wón tojú emu
    Wón bá se Ifá fun won
    Ngbà tí wón or tùún bí
    Okùnrin tún ni
    Níjó kefà tí wón or tùún somo lórúko
    Omo eléyìí or ti móo he?
    Wón ní ó móo jé Jàngbórúnkún abinú emu jìírìnkinkin
    Omó bá n jé Jàngbórúnkún abinú emu jìírìnkinkin
    Àwon omo wònyí wáá dàgbà
    Isé Awo sì ni won n se
    Won bá pa Awo pò
    Wón sawo you
    Wón re ilé Alájé finfín Ilé àdó
    oh ke won
    Wón mu sarágede
    Ngbà tí ón kúò nílé Alájé finfín Ilé àdó
    Wón re ilée Kònkò omo àmuyè
    Òun náà ké won
    Wón tún sawo títíí you
    Wón relay Oníràwò àgbà
    Wón sì ti pé kí wón ó rboó lè de àwon omo wònyi
    'Ngbà tí wón ó bàá di olórò léyìn òla'
    'Kí Elénìní ó mó baà dá won lónà'
    'Ilé Oníràwò àgbà tí ón sì n lo yìí
    Tí on bá e mú olàa tibè
    Won ò tún tosí mó laí
    Ngbà tí wón or dèé ilé Oníràwò àgbà
    Erú Oníràwò àgbà bá bó Síwájú
    Kò jé kí won ó rónà dé odo Oníràwò àgbà
    Oníràwò àgbà n pé fi on Sílè
    'Jé kí wón ó wá'
    ó ní rárá o
    Bí wón or bàá wo inú Ilé yìí sùn
    Tí wón or yes sawo nnú Ilé yìí
    Àyàfi bí ón bá le mo òun méta tín be nnú igbá yìí ni
    Oníràwo àgbà bá lòó mú iyán
    Ó fi sinú igbá kan
    Ó mú èedú iná
    Ó fi sinú igbá kejì
    ó yes mú òkò
    Ó fi sínú igbá kan tú kù
    Wón bá ní n ti n be nnú igbá yìí
    Béyin métèètá bá le mò ó
    Read them
    Tea bá mò ó
    Owo yin tea
    Elémo n teyán ló kókó bóó wájú
    Ó ní táwon ò bá fi níí mo nnkan tí n be nínú igbá ìí
    'Elémo ní ó yà teyán'
    Wón ní wonó gbé igbá iyán kúò nbè
    Àwon èèyàn lóò wo erú Oníràwò Àgbà lójú
    Wón ni Awo gidi ni àwon omo yìí
    Eléèkejì ní ti àwon ò bá fi níí mo nnkan tí n be nínú igbá yìí
    Ó ni 'Iná jó dóríi kókó nùu'
    Èédú iná tú sì jó
    Ni ón n pè ni kókó
    Òun ni ón kó Sínú Igbá
    Wón ní wón or gbé òun náà séyìn
    Ngbà or kan èèketa
    Ìyuun ní 'Ení ó ju òkò níí rófiiri òkò'
    Wón ní wón or gbé métèèta
    Oníràwò àgbà lóun ò wí fún or ìwo erú
    'Tóo lóó dàá on lónà'
    'Àwon omo tí ón ti rubo fún'
    Ayé ye won
    Neither wón wá n jó nor wón n yò
    Wón n yin àwon Babaláwo
    Àwon Babaláwo n yin Ifá
    Ó ni béè làwon Babaláwo tòún wí
    Ìrè níí yèdí òpè
    A day fún Aríyùnkésé Obìnrin Òrúnmìlà
    Ebo n won ni or se
    Ngbà you or bìí
    Ó bí Elémo n teyán
    Ó bì abìdí òkò yambarì
    Ó bí Jàngbórúnkún abinú emu jìíìrìnkinkin
    Wón sawo marmoset
    Wón relay Alájé fínfín Ilé ìdó
    Won wobè
    Wón mu sarágede
    Won ki won
    Won ke won
    Wón lo si ti Kònkò omo àmuyè
    Wón rebè, wón mu sarágede
    Won ki won
    Won ke won
    Wón wáá de Ilé Oníràwò Àgbà
    Erú Oníràwò àgbà wáá tìlèkùn olà pin pììn ​​pin
    Wón ti pé kí wón ó rubo
    Kí wón or toó bí won kí wón or too móo lòó sawo
    Kí won or mó le tìlèkùn olà mó won
    Wón gbébo nbè wón rubo
    Awó mòmò kóre de tùtúru
    Àwa omo Ìrè níí yèdí òpè
    A mòmò kòre de tùtúru.

    Ifá wants this person to be well. Life will please you; he will have tranquility and peace. Ifá sees three children for this person. All three children will be very successful in the career of their choice.

    Ìrè níí yèdí òpè
    He made divination for Aríyùnkésé, the wife of Òrúnmìlà
    She was crying because she had no children
    It was Aríyùnkésé, Òrúnmìlà's wife who was crying because she had no son
    They advised him to make sacrifice
    They told him to prepare the seeds found in the beaten yam
    They used it to prepare an Ifá potion for her
    She got pregnant and had a child
    On the sixth day
    They came together to give the boy a name
    They asked the father what the name would be
    Ifá said 'We use the seeds found in the crushed yam to prepare a portion of Ifá for her'
    'Before she could have the baby'
    'Name the child Elémo n teyán'
    They named the boy Elémo n teyán
    After weaning the first baby; the woman was still finding it difficult to get pregnant again
    They advised them to offer sacrifice to Òkò
    They offered the sacrifice to Òkò
    They had another baby
    On the sixth day as usual
    They got together to give the boy the name
    They asked Òrúnmìlà again 'What name will be given to this one'?
    Call it 'Abìdí òkò yàmbarì'
    They named him the Abìdí òkò yambarì
    After a while
    The woman could not get pregnant the third time
    They consulted Ifá again
    For the third time in a row, they advised him to sacrifice
    Ifá had said 'Prepare enough palm wine'
    They prepared the palm wine
    The Babaláwo used it to prepare a portion of Ifá for her
    She had another baby
    He was a male child like the first two
    On the sixth day of the naming ceremony
    They asked 'What was it to be called'?
    'Call it Jàngbórúnkún abinú emu jìírìnkinkin'
    The boy was named
    These children began to grow
    They were training like Babaláwos
    They combined their priesthood
    And they practiced the priesthood together
    They went to the house of Alájé finfín in the city of Ìdó
    He took good care of them
    They drank the wine of sarágede
    They left the house of Alájé finfín in the city of Ìdó
    And they left for the house of Kònkò omo àmuyè
    He also took care of them
    They practiced and practiced their priesthood
    They arrived at the house of Oníràwò Àgbà
    So they were advised to offer sacrifice before the arrival of these boys
    'In case they got rich later in life'
    'So his detractors don't destroy him'
    But to the house of Oníràwò Àgbà to which they are entering
    They must be lucky enough to capture the wealth there
    Since they will never live to know poverty again
    When they arrived at the house of Oníràwò Àgbà
    Oníràwò Àgbà's main slave blocked his way
    He prohibited them from entering to see Oníràwò Àgbà
    Oníràwò Àgbà told him to allow them to enter
    Oníràwò Àgbà said 'Let them come to me'
    The main slave said 'No way'
    'If they are going to sleep in this house'
    'And to practice his priesthood under this roof'
    'They must be ready to solve the riddle of what those pumpkins contain'
    Oníràwò Àgbà took out the crushed yam then
    He placed it in a
    He placed it in the second
    He found a stone
    And placed it in the last pumpkin
    The main slave said: 'Look at these three vessels'
    'If you are successful in telling us what is inside the pumpkins'
    'We will let it go'
    On the contrary
    'You will be sentenced'
    Elémo n teyán first walked forward and said:
    'For us who do not know the volumes of those pumpkins'
    'The yam masher could have mashed his yam better'
    They asked the slave to move the first pumpkin aside
    People saw the eyes of the main slave
    They murmured saying: 'These boys are true priests'
    The second said 'For us who do not know the content of these pumpkins'
    'The wood may have been burned hard and dry'
    So is the coal that was left unburned
    What is known as kókó
    It's this kind of charcoal that's in the pumpkin
    They told him to uncover the second pumpkin
    It was the turn of the third
    He approached and said 'He Who throws a stone will see the path of the stone'
    They also said to move the third pumpkin
    Oníràwò Àgbà told his main slave 'I didn't tell you'
    'When you didn't let them in'
    'They are children whose sacrifice had been offered before their birth'
    Life pleased them that way '
    They began to dance and rejoice
    They were praising their Babaláwo
    His Babaláwo was praising Ifá
    They sang in chorus 'It was as our Babaláwo predicted'
    Ìrè níí yèdí òpè
    He made divination for Aríyùnkésé, the wife of Òrúnmìlà
    They advised her to sacrifice so that she could have children
    When she was going to have her children
    She had Elémo n teyán
    She had Abìdì òkò yambarì
    She had Jàngbórúnkún abinú emu jìíìrìnkinkin
    They practiced their priesthood
    He arrived at the house of Alájé finfín in the city of Ìdó
    They entered his house
    They drank and drank the wine of Sarágede
    Alájé finfín I greet you
    And took care of them
    They went to the house of Kònkò omo àmuyè
    They got there and drank the Sarágede wine
    Kònkò omo àmuyè I greet you
    They now arrived at the house of Oníràwò Àgbà
    Oníràwò Àgbà's main slave closed the door firmly on them
    Ifá had asked the priest to perform sacrifice
    Before they were born and began to practice their priesthood
    So that no one would close the door of their good fortunes
    They heard about the sacrifice and performed it
    We have brought the good fortunes
    We, the children of Ìrè níí yèdí òpè
    We have brought good fortunes.


    Eshu Laroye.

    This Eshu is made with an otá that will be found in the corner. He takes ekú, ejá, corojo butter, awadó, ataré, honey from bees and four pieces of coconut, with which he asks himself if that otá is Laroye. If it says that if they give the ingredients more to an osiadié.
    To prepare this Eshu, an afoshe of 21 igí and seven roots is used, different ewé, seven branches of pica pica, 21 ataé, 21 grains of awadó, bibijagua cave soil, gbogbo ileké, beads from SHANGO and ORUNMILA, earth from church, from the cemetery, from four corners, from the sea, dust from the malú jar, lerí de akukó, lerí and elese de ayapa, shells of eñi adié and eyelé taken out, three dilogunes, erú, obi, kolá, esun, land by elese oke, leri gunugun.

    The dough is given an akukó dun dun and ayapa, the lerí del akukó and the ayapa go inside. When it is finished, 3 itaná lights up and you have to give it jio jio meta.

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