Ogunda Yekun

sign of ifa Ogunda yekun

Treatise of the Oddun of Ifa Ogunda Yekun.

Other names of the Oddun Ogunda Oyekun

Ogunda Yekun.

What is born in the odu of Ifa Ogunda Yekun?

  • Born: Vagrancy.
  • Disobedience.
  • The stubbornness.
  • The ambition of the mayombero.

What is the sign Ogunda Yekun talking about?

  • Here: It is the representation of ORUNMILA on earth.
  • It was where the rider nailed the spurs to the horse and had to put the bridle to dominate it.

The sign Ogunda Oyekun points out:

  • The plum tree and the well speak.
  • Brand tie for woman.
  • In Ogunda Oyekun, Egun and SHANGO defend.

You can read: Ifa Oyekun Tekunda sign

Recommendations of the sign Ogunda Yekun (Oyekun):

The great problem of this Odu in women is that it is suffered from the inside and it is unknown, it may have some abnormality in the uterus or in the ovaries.

If this Ogunda Yekun is seen with a pregnant woman, he has to do Ebo with: white rooster for OBATALA, yam, bananas from guinea, because this woman is imprisoned for the saint by the hand of OBATALA.

Here in this Sign of Ifá, one suffers from headaches.

This is where the rider nailed the spurs to the horse and had to put brakes on it, to be able to control it; put the brakes on your wife in time, so that she is not her doll.

For this Oddun de Ifá (Ogunda Yekun) is ordered to reinforce OGUN with a horse bridle.

Here the children of SHANGO in this Odu must have a staff or scribble of ayúa stick, along with the punt, because this is the witch stick of SHANGO, work with it.

Sayings of the Sign of Ifa Ogunda Yekun:

  • The chicken is born and when it is born, the beak inclines to the earth, and then war forms it, to the one who gave it being.
  • In confidence is the danger.
  • Live of illusions, die of disappointments.
  • The man who did not taste adversity is more miserable.
  • The avarice breaks the bag.
  • Due to dishonest ambition, life can be lost.
  • Money doesn't do everything in life.

What are the prohibitions by Ogunda Oyekun?

  • Here the woman wants to go to work on the street and YEMAJA says no.

You can read: Ogunda Meyi

Says Ifa Ogunda Yekun:

Be careful not to get tied up by a woman; you are managing money.

Don't let your wife go.

Avoid tragedy.-You have a bone or a stick saved.

Always have a little animal in your house and take care of it.-You. you have two husbands that neither of them serves you. you have a pawned garment, take it out.

Meet Shango.

Ifá says that all the enemies you have must die first.

You are in a hurry to have a saint. She comes in very late and complains that she has many people eating at home. he has his sick wife.

Receive a person who has to come to your house who brings you luck.-Take care of your wife, so that you do not have to operate it suddenly and die.

Do not leave the door open, because they will put something on you and then they will tell the justice that you stole it and they will arrest you.

Prayer of the sign Ogunda Yekun:

OGUNDA YEKU OGUNDA ARIKU AGOGO FERTILIZER
LODAFUN ARIKU ADIFAFUN YALORDE KEFEREFUN
ORUNMILA.

Suyere Oddun Ogunda Oyekun:

"OSAIN TENTE MONI TENTE, OSAIN TENTE MONI
TENTE YAMA EDUN KOSHEDUN, IGI ABERE ORUN "

Ebbo of the Odu Ogunda Yekun Ifa:

Ogunda Yekun's Work to Solve Problems:

ORUNMILA is put 16 buns for 16 days, taken to the river With 16 cents, the person will take a bath with jobo the day they take the buns to the river. In the river, when the buns are delivered, ORUNMILA is asked what the person wants.

Ogunda Oyekun's Ebbo (3-2) with OSHUN and OYA.

2 hens will be given to OSHUN and OYA, with the hens it is sarayeye cleaning them well. And they will be given to the two Oshas together. Then they are cooked unopened and one is put on each Osha. The interested party will be cleaned with yellow cloth, then everything goes to the river.

You can read: Ifa Oshe Bara sign

Advice from the oddun of Ifa Ogunda Yeku:

Because of this Oddun there are major problems with sight, which can be congenital or acquired that affect vision and you can go blind if you do not take the appropriate measures.

Ogunda Yekun is a Sign that triumphs more at night than by day, so the great things that are done must be taken into account by doing them at night.

This Ifá orders to put flowers in the house.

By this Oddun you have to define yourself, you cannot be with the victim and the perpetrator, so you have to be very clear who you defend and never betray.

Here you cannot stop believing when you are in adversity, or deny your religion when you are well.

In this Odu (Ogunda Yeku) the person is sick inside and ignores it, and suddenly evil is unleashed. So you have to take care of your interior and check it periodically.

It is an Ifá MAFEREFUN EGUN.

He is an ungrateful Ifá. The person will not appreciate anything that is done for him.

Here the plum entered into stubbornness with the well and tried to embarrass him.

Here he defends Egun and SHANGO and when the person disobeys SHANGO turns his face and turns his back on him.

In Ogunda Oyekun it must be seen that it is owed to OBATALA for health problems or ailments, it must be paid, so as not to fall into greater evils.

Meaning of the Sign of Ifa Ogunda Yekun (3-2):

OGUNDA YEKU, is the representation of ORUNMILA on earth, just by putting him on the floor in an athena represents ORUNMILA in person.

For this Ifá the Babalawo, be he the son of the Osha and if he is a son of SHANGO with more reason, he must have next to his SHANGO a gourd with rainwater.

For this Ifá, when the Awó of this Odu receives Kakuanardo, a scimitar is placed on OGUN to neutralize the enemies. A leg of the goat of OGUN is roasted and put on this Osha and then he sits with a plate in front of OGUN and also puts a gourd, and he cuts meat from that leg and pouring it into both containers and eating and putting.

For this Ifá, 2 hens are given to OSHUN together with OYA, after cleaning with them, they are cooked without opening them and they are put to those Oshas. Then the interested party is cleaned with ashó aperí (yellow cloth) and
then everything goes to the river.

It is an Ifá of laziness, disobedience and stubbornness, these are its Osobos.

This Odu brand women's tie. He also talks about women and money.

Here the ambition of the mayombero was born.

Sign of Ifa Ogunda Yekun Ire:

Here the numbers that are played are: 8000 and 15000 and any that ends in 10.

Ebó has to be done so that the Eguns do not stand at the door of his house. Here you want to buy furniture on time.

The woman is a spiritist, or has to practice spiritism.

Ogunda Oyekun Osogbo:

The person hurts the soles of the feet, and I know they have cystitis.

Code of ethics of Ifa of the odu Ogunda Yeku:

  • The Awó must take care of his ethics.

Pataki of the sign of Ifa Ogunda Yekun:

ORUNMILA demonstrated that the laws could kill the innocent.

On this path there were two servants, one senior and one junior, from the King's house. They often argued that of the skulls found in the Palace tomb, of the people legally executed, not all were guilty. The lower-ranking servant always held the opinion that the law was so perfect that it could not fail one day, the higher-ranking servant captured the rooster of the Palace that crowed before the King woke up each morning. That was
after learning that the lower ranking official was going to serve his head with a rooster that night. After serving his head, the lowest ranking one went to sleep. As the King did not wake up, people began to wonder what happened to the rooster of the Palace. The highest ranking servant reported that the other had served his head with the rooster the night before.

The lowest-ranking servant was caught and accused of stealing the palace rooster. He was about to be executed when the highest ranking man prevented the sentence from being carried out by delivering the rooster himself. He said that he had done it to demonstrate to the lower hierarchy that innocents could be punished for offenses they had not committed.

Proving to the lower-ranking servant that the laws were made by men and dictated by them so they could have errors.

It was for this exactly the same reason that man after 3000 years of killing his fellow man by capital punishment, decided that the death penalty was a mistake and annulled it in many countries.

This is clear evidence that the human intellect can be laden with fallibility.

Ogunda Yekun - Traditional Nigerian Ifa.

ÒGÚNDÁ ÒYÈKÚ

Màseere mà kú
Mà sìkà mà kú
Ilè ló meni tí ó te òun pé
Díá fún Àìkúlolá tíí se ìpòntí Òrìsà
Yóó wàá lo rèé pontí Èdú
Òòsà ni Àìkúlolá móo pon otí fún
Ngbà or said kan
Èdú bá bè é ní otí
Kó bá òun pon Otí
Àìkúlolá bá pon Otí fún un
Òòsà ní hà
'Otí tíí móo pon fún òun'
'Tíí dùn'
'Ní n lòó pon fún elòmíìn yí'?
'Èsù': or dáké ni?
'Se bóun móo bun ìwo Èsù náà mu'?
Wón bá gbé ìkoko otí tú sèsè pon tán
Wón bá tò yes
Àìkúlolá ò yes mò
Ngbà tí ón tò si tán
Wón bá gbé otí dé ibi wón ó ti mu ú
Ni ón bá n pé otí yìí ò dáa mó
'Olótí yìí ò motíí pon'
'You'
Ni ón tu otí dànù
Wón bá bèrè sií bu Àìkúlolá
Eni tí tí n pon otí
Ti ón tí n yìn ín lówó
Ti tí n pon oti fún Òòsà
Ó wá pon oti fún Èdú
Kò wáá dùn
Wón ní Èsù ni kí wón or lòó bá
Wón ní Èsù ní n dán nnkan báhun wò
Wón ní Ìwo Àìkúlolá rbo fÈsù
Kóo fi òpòlopò oyin rubo
Ló bá rbo
Ó rubo tan
Ayé bá ye é
Otíi rè ò te mó
Otí tí ón ti bàjé
Otí bá di dídùn
Màseere mà kú
Mà sìkà mà kú
Ilè ló meni tí ó tè un pé
Day fún Àìkúlolá
You are ìpòntí Òrìsà
Yóó wa lo rèé pontí Èdú
Èyí tí wón ba otíi rè náà jé
Wón ní ó rbo
Kótíi náà or gives him
Ló bá foyin rubo
Èsù mòmò ló botí Àìkú jé o
Otí n be lórù
Oyin momo
N mòmò n be lórù
Oyin momo.

Ifá says that this person has been undertaking a type of function for someone. He will later decide to do it for someone else; so the first person will hate you for this. It is to avoid the possibility of the first person hating him that he must make sacrifice. He must also sacrifice for the 'mouth'. He must sacrifice honey.

If I do good, I will die
If I do wrong, I will die
It is mother earth who knows who will tread on her for a long time
He made divination for Àìkúlolá, vinorìsà's wine brewer
He would go and prepare the same wine for Èdú
It is only for Òòsà that Àìkúlolá prepares the wine
But on a fatal day
Èdu asked him to prepare wine for him
He wanted to drink Àìkúlolá wine
So Àìkúlolá did it like this
Òòsà surprised, he exclaimed
'The wine this man prepares for me'
'And it's always very sweet'
'It is the same wine that he wishes to prepare for someone else'
'Ùsù, why are you silent?'
Òòsà asked 'I don't share wine with anyone?'
This is how they conspired and when the Àìkú wine was prepared
He would pee on it
Àìkúlolá had no knowledge of it
After they peed on him
He took the wine where it would be consumed
They said: 'This wine is not good,
'This brewer is a charlatan (fake)'
'You'
They spit out the wine
They began to insult Àìkúlolá
The person for whom he was preparing wine for a long time
He had been praised for it
Òrúnmìlà wondered 'He who had been preparing wine for Òòsà'
'He prepares it now for me (Èdú)'
'And it's now sour'
They said 'Go and find Èsù'
His Babaláwos said 'It is Èsù who is working on its inconsistency',
They told Àìkúlolá to offer the sacrifice to Èsù
They advised him by saying: 'Use a lot of honey as a sacrifice'
He performed the sacrifice
He ended up making the sacrifice
Life pleased him then
His wine refused to turn sour again
The wine that had been tasteless
Turned sweet again
If I do good, I will die
If I do wrong, I will die
It is mother earth who knows who will tread on her for a long time
He made divination for Àìkúlolá, vinorìsà's wine brewer
He would go and prepare the same wine for Èdú
Whose wine would be spoiled
They advised him to make the sacrifice
So that his wine was as sweet as usual
He used honey as a sacrifice
It was Èsù that spoiled the taste of Àìkú's wine
The wine is in the pot getting ready
As sweet as honey
It's really there in the pot getting ready
As sweet as honey.

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