Otura Sa (Òtúrá Òsá)

otura sa

Otura Sa (Osa) is the Odu number 206 in the Ifa genealogical order. It reflects the importance of sacrifice and the consequences of not performing it. It was through the energy of this sign that the Orisha Yewa came down to earth.

Analysis and Advice of Odu Otura Sa

Otura Sa is a sign of deep wisdom and transformation, where sacrifices and personal discipline play a crucial role. This Odu teaches us that adversities and conflicts can arise in our lives due to inappropriate behaviors and lack of appropriate sacrifices. Those born under this sign must learn to control their bad temper and face their challenges with patience and persistence.

Economic Aspects

Otura Sa points out that economic prosperity comes with sacrifices and dedication. Those who follow the teachings of Ifá and make the appropriate sacrifices can expect rewards in their business and work activities. However, we warn against disobedience and imitating bad behavior, as these can lead to significant losses. It is vital to maintain honesty and fulfill the promises made, avoiding lies and deception, since these behaviors can attract financial misfortune.

Ifá says that you are a great person and that you have good qualities, but you regret the lack of wealth and the necessary comforts in life. Ifá suggests that you make a sacrifice, promising to assist you, and that you propitiate the Goddess of Wealth and Olókun.


Health under Otura Sa can be marked by skin problems such as vitiligo. This Odu also warns about the need to take care of your eyesight and avoid unnecessary stress that can lead to more serious health problems. For those ruled by this sign, it is important to perform purification rituals and take baths with specific Obatalá herbs to maintain balance and health.

Religious Aspects

Religiously, Otura Sa is a sign of deep connection to the world of spirits and ancestors. The consecration of the mummies and the book of the dead remind us of the importance of honoring our dead and maintaining a respectful relationship with them. This Odu also highlights the importance of making appropriate sacrifices and offerings to the Orishas, ​​especially to Ogun, who is syncretized with Saint Peter in this sign.

It is recommended to place specific objects on the altar, such as an emery stone for Ogun and a gourd for Oshún, to obtain their blessings and protection. Furthermore, Otura Sa suggests the use of certain amulets and dolls charged with spiritual power to protect oneself from enemies and ensure prosperity.

Ifá says that this person must make an offering to his ancestors, as well as his celestial (Bòròkínnì) and terrestrial members, to avoid shame and also to obtain the ability to defeat his enemies.

Personal Relationships (Love)

In the area of ​​personal relationships, Otura Sa warns about mistrust and conflicts that can arise due to impulsive behavior and broken promises. Those born under this sign should work on being more reliable and fulfilling their commitments to avoid problems in their love relationships.

The need to avoid relationships with incompatible people is highlighted, especially with daughters of Ogun, since these can bring conflicts and difficulties. To improve relationships, it is recommended to perform specific rituals and maintain open and honest communication with your partner.

General description of the Otura Sa sign

In Otura Sa, several significant elements are born, such as the disease called vitiligo, the consecration of mummies and the book of the dead. These elements tell us about the importance of spiritual protection and the need to maintain a connection with our ancestors and spiritual forces.

Names or Aliases:

  • Òtúrá Òsá.
  • Otura Paneque.
  • Otura Panshora.
  • Otura Poyanko.

What is born in the odu of Ifá Otura Sa?

  • The disease called vitiligo (leukoderma).
  • The consecration of the mummies.
  • The book of the dead.
  • The myth of Oggun's syncretism with Saint Peter.
  • The secret of why Ogun is given a key.
  • The movement of the hands to write.
  • The great pact between Ejiogbe and Otura Sa at the gate of the cemetery.
  • the great crown of Yewa.
  • Shango as Kawo Kabiyisele.
  • The edge of the knife.
  • The virtue of the cat to always fall on its feet.
  • Ibu Idere Lekun, Oshun, the owner of the caves.

What does the Otura Sa sign talk about?

  • He talks about the balance of the world, where Shango turned around three times.
  • It was where Yewa, with the Salta Perico herb, ended the land of Otura Sa.
  • Shango dresses in bear skin.
  • It talks about phenomena in the sky.
  • The three things speak: home, prison and the grave.
  • Otura Sa's fortune is the Odu-Ara (lightning stone).
  • The jicotea is the enemy of Otura Sa.
  • Because of this Odu, one cannot live with Ogun's daughter.

Point out:

  • Otura Sa brought the enemies into his Palace and had to leave.
  • Two friends made the same Ebó.
  • Shidoku speaks, who is the Orisha who presides over the birth of the Abikú children.
  • Otura Sa's mother, in life, is her enemy.
  • Send to take care of your eyesight.


  • Make sacrifices.
  • Control bad temper.
  • Put yam to Obatalá.
  • Gicotea to Ogun.
  • Take baths with three Obatalá herbs.
  • Put Ogun in a cauldron with three legs.
  • Use a cane with a silver handle.
  • Have a sage doodle behind the door of your house, chalked with black and red fabric.
  • Give Ogun a grinding stone and a double-edged knife.
  • Give Ogun a jicotea at twelve noon.
  • To counteract the discomfort: drink water, cocoa butter and husk.
  • For justice: put a tobacco to Ogun.
  • To get married: use a doll and a comb to comb your hair.
  • Assemble a secret on a doll whose size is taken from the floor to the Awó's nipples.
  • Put pumpkin on Oshún, covered with a yellow cloth, and ask him.
  • In the Ebó, put a white plate with obi, kolá and paint the Odu, and give the blood there.


  • Don't stop sacrificing.
  • Don't live with white women.
  • Awó Otura Sa cannot kill jicotea.
  • Awó Otura Osa cannot live with Ogun's daughters.

You may also like: All about the Oddun Osa Ure

Sayings of the Odu of Ifa Otura Sa:

  • The woman is a river where all the güiros break.
  • You never know when a woman itches, nor when the millet dries up.
  • The eagle does not hunt for flies, but if a reckless one enters its mouth, its existence ends there.
  • Only the knife knows what the yam has in its heart.
  • A palm dies, so that an Awó is born.
  • I am not afraid, I am not afraid, my body is very cool.

"The eagle does not go hunting for flies, but if a reckless one enters its mouth, its existence ends there" reminds us that powerful beings do not pursue the insignificant. However, when the small recklessly ventures into his path, his end is inevitable. This saying highlights the importance of recognizing our place and acting wisely.

Ifa Code of Ethics of the Odu Otura Osa:

  • It is up to Olodumare and Olofin to compensate for good acts and bad acts.

Meaning of the Odu Òtúrá Òsá

This Odu highlights the consequences of failing to make sacrifices and the reward for those who make them. Here, the person's bad temper causes problems.

In Otura Sa, important elements are born. Leukedemia (vitiligo) is a skin disease characterized by white plaques surrounded by a dark halo, caused by the uneven distribution of skin pigment. Also born are the consecration of mummies, the book of the dead with Egyptian spiritual protections, and the myth of the syncretism of Ogun with Saint Peter, in addition to the movement of the hands to write.

The great pact between Ejiogbe and Òtúrá Òsá is established at the gate of the cemetery, where Otura Sa obtains the power to associate with the kingdom of the Egun to defeat their enemies. The witness was Orun, and Orunmila told them: "You must separate, because you cannot walk together, since this could cost Ejiogbe his life." Since then, Ejiogbe and Otura Sa were friends, but each one went their own way.

In this Odu, Shango is called Kawo Kabiyesile. The edge of the knife is born, given by Orunmila when he saw Ogun's difficulties in killing due to the loss of the edge. She ordered him to make Ebo with an emery stone. Also born is the great crown of Yewa, which represents Oba Egun Yerekun Yere, and which Otura Sa used, but returned to Yewa by order of Ejiogbe.

The Awó Òtúrá Òsá, in his previous incarnation, was Baba Ejiogbe. He also receives the cat's virtue of always landing on his feet, given by Obatalá as a reward for saving his life. Obatalá said: "No living being will be able to put your back on the ground, and from today onwards, you will always land on your feet."

In this Ifá, two birds of infinite beauty are given to Orunmila. Here, Shango spins three turns, representing the Scales of the World. In this Odu, the Awó puts a lion's mask on Oya, along with a lion's claw and fang, since Shango gave the lion to Oya.

The Osobo of Otura Sa is disobedience and imitation. Here, Shango covers himself with bear skin. Yewa, with the herb Salta Perico (Ewe Akua Osha), ends with the land of Òtúrá Òsá.

This Odu predicts that a lying person, who does not keep what he promises and is carefree with his affairs, will be deceived by women. She can die from back injuries or lose her life because of a loved one. The enemy is in the house. Otura Sa, Awó or Apeterbi with this Odu, can find himself picked up in someone else's house because of his bad head.

This Ifa sign also speaks of phenomena in Heaven. Otura Sa's fortune is a lightning stone (Odu-Ara). This Odu of Ifá mentions invisible parasites and is an Ifá of witchcraft. Furthermore, Otura Sa talks about the three houses: the home, the prison and the grave. The Shango of Otura Sa will live on a drum.

Tele Tele Oban Iku is what Oshosi said when he shot the arrow. Otura Sa's mother, in life, is his enemy, but after death she is his spiritual guide.

You can also read: Sign of Ifa Otura Meji

Ifa says in Otura Sa:

You are going to get seriously ill, but Olofin will save you. He is in a difficult situation and owes Shango a rooster. They are two brothers, and the second is called Oshere. Beware of his enemies, who seek to embarrass you and laugh at you. He does not sit where the moon shines and move from where he lives. There will be a robbery in his house; They will catch the thief, and he must put a dove on his head to avoid false testimony.

You will find a lightning stone, Odu-Ará, or you already have it. His father died blind and had a secret for you, but his brother usurped it. He didn't see his dead father; He loved him very much and he died with a lot of feeling. Have him do a mass in the Church so that he can accompany you. You need to use a cane.

Two days ago he had a dream in which Oya appeared to him. She saw something very big in the sky. She suffers from headaches, which can worsen during the day. She has delays in his business; She be careful with the candle.

Prayer of the Odu Baba Otura Osa:


Suyere (Song):


Verse from Òtúrá Òsá:

Òtúrá practiced Ifá until he became rich.
He achieved all his well-being thanks to the practice of Ifá.
Divinations were performed for Orí when he descended from heaven to earth.
They advised him to make sacrifices, and he obeyed.
Now, the seat goes to where Orí is, who determines its position.

Ifá predicts that your Orí will confront you in a war, understood as difficulties, fights, altercations, adversities, etc., but you will emerge victorious if you make sacrifices and appease your destiny (Orí).

Ebbo (works) of Odu Otura Sa Ifa:

Against enemies with Shango:

Heat corojo butter and place a Shango stone in the hot butter. Raise the stone towards the sky with one hand, and in the other hand hold a white and red flag. Then, remove the stone and place it inside Shango, covering it with hot flour. Introduce a pointed knife, with the names of the enemies written three times on each side of the knife blade. Sacrifice a rooster and leave Shango on the ground, calling for the destruction of the enemies.

Secret (Doll):

To avoid a sudden death, the Awó Otura Sa must create a doll whose size is from the floor to the height of his heart. The doll's arms and legs must be articulated. Load it with Awó hair, nails, used clothing, the heart of an Orunmila goat, smoked jutía and fish, corojo butter, toasted corn, a lightning stone (Odu-Ará), and moruro sticks, guayacán, yaya, kuye kuye, guava, ero, obi, kolá, aira, obi motiwao, and ceiba and jobo roots. Wash it and place it next to your Ifá. The doll must be dressed in new clothes every three months.

Pataki of the sign of Ifa Otura Sa:

The History of OGUELADE and the Birds

In the land of Osiñaña Inle lived OGUELADE, who was Awó Otura Sa and son of Obatalá. OGUELADE had great hunting power and was dedicated to commerce, neglecting his duties with Ifá.

In that land, justice was administered by the birds (Gbogbo Eiye), who were enemies of OGUELADE and always looked for a way to put an end to him. Finally, they managed to find evidence to arrest him. However, Elegba notified OGUELADE, and he consulted the oracle, discovering his sign and performing an Ebó, sacrificing a rooster to Egun while he sang: “Ewi Iayaran Lomoni Egun Yara Wa Mi Eki Mewo Egun.”

Then, he went to the cemetery to carry the Ebó. The birds, upon seeing him, thought that he was carrying money from his business and began to chase him. When he arrived at the cemetery, he went in to place the Ebó and the birds surrounded the place, hoping to catch him when he came out.

OGUELADE realized everything and placed the Ebó at the foot of a tree, near a half-open grave. He entered it and saw a dead man with a red cape, a crown and a staff. He recognized it as the lost tomb of Sinokuru Oba, former king of that land.

OGUELADE put on the crown and the red cape, took the staff and left the tomb, heading to the cemetery gate while singing: “Oro Mayoko Okuo Awo Kofafore Ekimewo Ekimewo Ewiña Kifabore Shango Ekimewo.”

Seeing that ghost and hearing the song, all the birds and people who had gathered at the gate of the cemetery believed they saw the deceased King Sinokuru Oba resurrected, accompanied by many dead people coming out of their graves. They fled in terror.

Thus, OGUELADE Otura Sa was able to free himself from his enemies and once again secure the crown of his land Osiñaña Inle. Thanks to Shango, Elegba and Egun, he was able to reign without problems.

Explanation: The Pataki of OGUELADE teaches us that, in the face of adversity and enemies, cunning and faith in the Orishas can save us. Making sacrifices and maintaining connection with our ancestors and deities provides us with protection and guidance in the darkest times. True strength lies not only in physical or material power, but also in spiritual wisdom and the ability to adapt and overcome challenges with intelligence and devotion.

The Cruel King and the River Boy

Once upon a time there was a very powerful and cruel king who had a daughter named Okan Tomi. One day, while the princess was walking along the banks of the river, she found an abandoned basket floating in the water. Inside the basket was a child. The princess, moved by the discovery, decided to take the child to the palace.

Upon arrival, Okan Tomi showed the boy to his father and said: “Look what I found in the river. I want to raise this child as if he were my son. The king, although cruel, authorized the princess to take care of the child. Years passed, and the boy grew up in the palace, earning the affection of the king, who loved him almost as much as his favorite dog or horse.

One day, while the boy was playing in the palace room, he sat on the king's lap. Fascinated by the sparkling stones of the monarch's crown, the boy reached out his hand, grabbed it, and accidentally dropped it to the ground. The king, superstitious as he was, immediately called the wise men of his court to interpret the event.

The wise men, fearful of the king's cruelty, told him that the incident had a terrible meaning: that child, when he grew up, would take the crown and the kingdom from him. Alarmed, the king decided that the boy should be executed. However, an old advisor to the king suggested another test. He proposed placing a gold coin and some burning coals in front of the child. If the boy took the coin, it would mean that he really posed a threat. But if he took the coals, it would mean that he was simply attracted to everything that glowed.

The king accepted the suggestion and ordered the coals and the gold coin to be brought to him. When both objects were placed in front of the child, he extended his hand toward the coin. At that moment, his protective Egun intervened, guiding his hand towards the burning coals. The boy burned his hands and screamed in pain, putting his hands in his mouth and also burning his tongue. From that day on, he stammered.

Explanation: This story teaches us about the influence of destiny and how appearances can be deceptive. Although the boy seemed to be a threat to the king, it was his protective spirit who showed his true nature, sacrificing herself to save his life. Sometimes events that seem adverse can have a deeper, more protective purpose. The intervention of the Egun shows that destiny can take unexpected forms to guide and protect those in need.

Otura Sa Ifa Traditional Nigerian


Kò kò kórónyín
Awo adìe ló día fún Adìe
Níjó tí Adìe n fomi ojúú sògbérè omo
Wón ní yóó bímo lópòlopò
Ebo omo ni kóó waá se
Kò kò kórónyín
Awo Àwòdì ló díá fun Àwòdì
Àwòdì náà n fomi ojú sògbérè omo
Won ní yóó bímo lópòlopò
Ebo omo ni kó waá se
Àwon méjèèjì ni ón jo loòdò Òrúnmìlà
Àwón le bímo báyíí?
Òrúnmìlà read bìímo
Ó ní kí wón ó lòó ru emo méwàá
Wón ní kí wón ó sì ru òpòlopò owó lónà méwàá
Ó ní won or bìímo púpò láyé
Wón bá padà I ilé
Goodbye wá emó lo
Ó rí méjì péré
Ó kó méjì òhún Sílè
Ngbá tí Àwòdì or kòó tiè dé
Oh laugh better
Ladìe bá n ronú pé ebo àwon ò gbodò kojá òní
Tí baba yìí ní kí àwón kó ebo wá
Emó sì lòún wá lo látàárò yìí
Méjì lòún sèsè rí
Àwòdì ló yes rí mejo yìí
Ló wá ìyókù lo
Ó kúkú le rí ju méjí lo
Tóun sì n wá méjo kún tòun
Ngbà ó rí i pé Àwòdì pèyìndà tán
Ló bá padà wa inú ilé
Ló bá waá kó tÀwódì
Ló bá kó or pò mó tiè
Ó bá forí le òdò Òrúnmìlà
Òrúnmìlà or yes mò
Òun bá rbo fún Adìe
Wón pèsè fun àwon ayé
hey hey
O ní o móo lo
Ó lÁdìé or móo bímo
I'll go omo fun Adìe lópòlopò
Ngbà Àwòdì from ilé
Ó kó méjì to kù dé
Ebo ò sì gbodò kojá ojó náà
Àwódì wo ile
Kò rí méjo tú fi Sílé Mó
Taa ló kó òun lémó?
Ìbòòsí; prayed ò
Ngbà or kébòòsí, kébòòsí
You ò laugh emo mó
Tó ríi pé yóó jù
Ló bá kó méjì òhún to Òrúnmìlà lo
Òrúnmìlà ní Adìe ti dé ìhín
'Adìe ti wáá rbo'
Àwòdì bá rò ó nnú ara è
Adìe ló kó 'emo òun méjo tòun fiílé nùu
Àwòdì ní 'emó mélòó ló ru'?
Òrúnmìlà ni méwàá ni
Àwòdì ní 'Méjì péré ló rí télè lòún fi wá ìyókù tòun lo'
Àsé Adìe ló ja òun lólè
Òrúnmìlà ló dáa
Móo fi méjì tiè too rí un náà rbo
Àwòdì bá ru méjì òhún
Àwódì bá n pa omo méjì
Goodbye n pa méwàá
BÁdìe ò bá sì sóra è
Nnúu méwàá to bá pa
Bóyá lòkan or fì yè nbè
Èsù ló ti kó Àwòdì logbón
Ó ní nnúu omo méwàá tí Adìé bá pa
Ni or ti móo mú soúnje
Torí òun ló sèrú
Básáá bá ti dé
Ní ó móo pé 'N ò sebo kò kò kò kò kórónyín'
Nò tallow kò kò kò kò kórónyín
Àsá or balè
Yóó gbé Ikàn nnú omo è
Méjìi tÀsá ní n soko Adìe tea dòla
Kò kò kórónyín
Awo adìe ló día fún Adìe
Adìe n fomi ojúú sògbérè omo
Kò kò kórónyín
Awo Àwòdì ló díá fun Àwòdì
Níjó tí Àwòdì n fomi ojú sògbére omo
Wón ní wón ó saca káalè
Ebo omo ni kí wón o se
Àwódì nìkan ló gbébo nbè
Ló rbo
Adìe náà gbébo nbè
Ó rubo
Goodbye ni ò seun
Goodbye ni ò sèèyàn
Ó lóun ò tallow kò kò kórónyín.

Ifá wants this person to be well; You are advised not to break any oath or treaty. Ifá foresees two people who are wanting to have children. They should offer sacrifice where this Ifá is prophesied. They will have children. They must offer to sacrifice two rats at a crossroads.

Kò kò kórónyín
It is the Babaláwo de la Gallina who made divination for the Hen
On the day that she was crying because she had no children
They assured him that he would have many children
They advised him to sacrifice so that he would have children
Kò kò kórónyín
It is the Babaláwo of the Eagle who made divination for the Eagle
The Eagle was also crying because he had no children
They assured the Eagle that she would have many children too
But you must sacrifice to have children
The two of them had gone to Orúnmìlà's house together
They had both asked Òrúnmìlà 'Can we be able to have children?'
Òrúnmìlà said 'You two will have children'
He advised them to sacrifice ten rats each
And also at the sacrifice a lot of money divided into ten parts
He assured them that they will have many children here on earth
They returned to their homes
The Hen later went to look for the rats
She saw two
She kept both
When - the Eagle returned from his own adventure
She saw eight
La Gallina thought 'today is the deadline for our sacrifice'
'This man said that we should bring the rats today'
'And I couldn't get these rats'
'I have only been able to get two'
'But here is the Eagle who has seen eight'
'He had even gone looking for the remaining two'
'Could he even find more than two?'
'Here I am looking for eight'
When she noticed that the Eagle had gone out to look for more rats
She entered the Eagle's room
She stole the rats belonging to the Eagle
She packed them
And I take them all to Òrúnmìlà
But únrúnmìlà didn't know anything
He used them to prepare the sacrifice for the Hen
He offered the sacrifice to the witches
Life pleased the Hen
Únrúnmìlà asked him to leave
He told the Hen that she would have children from now on
Únrúnmìlà prayed 'May the good fortune of children be with you (the Hen) in abundance'
When the Eagle came home
She had found the remaining two rats
Just in time
The Eagle went to verify the place that she had kept the remaining rats
And she couldn't find the eight anymore
Who could steal these rats?
Ìbòòsí; prayed ò
Despite yelling and begging for help to retrieve the stolen rats
She was unsuccessful
She noted that it would be late if she doesn't do something immediately
She took the two that she found later to Orúnmìlà's house
Òrúnmìlà said happily 'The Hen had been here'
'She had been here to perform the sacrifice'
Amazed, the Eagle cried internally
She quickly reasoned 'It must be the Chicken that stole my rats'
She asked Òrúnmìlà 'How many rats did she offer?'
Òrúnmìlà replied 'She offered ten'
The Eagle said: 'But she had only two at the same time that I went to look for the ones that were missing'
'So it was the Hen that stole my rats' she told Òrúnmìlà
'It doesn't matter' Òrúnmìlà said
'Use the two that you have as a sacrifice'
This is how the Eagle sacrificed the two rats
The Eagle from then on began to incubate two eggs
The Hen would hatch ten or even more
But if the Hen is not careful
Of the ten hatched by the Hen
Hardly one would survive from the lot
It was Èsù who had taught the Eagle
'Out of the children hatched by the Hen'
'You must pick a few to eat'
'Since she was the one who made the mistake' Èsù said
Once the Eagle flies over an area where a Hen is walking with her chicks
She would begin to brave 'I did not make the sacrifice of' kò kò kò kórónyín '
I did not perform the sacrifice of 'kò kò kò kórónyín'
The Eagle Descending Quickly
And I would catch one of the chicks
The two hatched by the Eagle on the first day, represent a concern for the Hen to date
Kò kò kórónyín
It is the Babaláwo de la Gallina who made divination for the Hen
On the day that she was crying because she had no children
Kò kò kórónyín
It is the Babaláwo of the Eagle who made divination for the Eagle
The Eagle was also crying because he had no children
They advised him to take care of the earth
And make the sacrifice to be able to have children
It was only the Eagle that heard about the sacrifice
And he did it with sincerity
The Hen also made the sacrifice
But she did it falsely
The Hen is the one that is not human
She confessed not having performed the Kò kò kórónyín sacrifice.

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