Ogbe Obara (Gbarada) Ogbe nii bo Arira mole Arira nii bo le Nii bogi oko Dia fun Olukoso-lalu

Jenrola, omo arigba-ota segun Igba ti nbe laarin ota Won ni ko sakaale ebo ni sise O gbebo o rubo Edoo yin I ba gbo E o duro dArira Ki lArira fi sete? Igba ota LArira fi sete Igba ota Ogbe is it that covers the thunderstorm The thunder is it that covers the ground And covers the farm trees They were the ones who cast Ifa for Olukoso-lalu Jenrola, he who uses 200 pebbles to overcome adversary When he was in the midst of enemies He was to offer sacrifice He complied If your liver is as strong as you think (If you are as bold as you think) Why cant you wait and confront Thunder What was it that the thunder used to overcome conspiracy? Two hundred pebbles Was what Sango used to overcome conspiracy? Two hundred pebble Ogbe Obara (Gbarada) Ogbe nii bo Arira mole Arira nii bo le Nii bogi oko Dia fun Olukoso-lalu Jenrola, omo arigba-ota segun Igba ti nbe laarin ota Won ni ko sakaale ebo ni sise O gbebo o rubo Edoo yin I ba gbo E o duro dArira Ki lArira fi sete? Igba ota LArira fi sete Igba ota Ogbe is it that covers the thunderstorm The thunder is it that covers the ground And covers the farm trees They were the ones who cast Ifa for Olukoso-lalu Jenrola, he who uses 200 pebbles to overcome adversary When he was in the midst of enemies He was to offer sacrifice He complied If your liver is as strong as you think (If you are as bold as you think) Why cant you wait and confront Thunder What was it that the thunder used to overcome conspiracy?

Two hundred pebbles Was what Sango used to overcome conspiracy? Two hundred pebble This is one of the Iyere chants within the Ifa corpus of Ogbe Gbarada, which we must consider first before anyone would chant an Odu Ifa as too why it is being chanted? The priest who is chanting should know the alias of the Odu because of the power both the ire and even more important the ayewo may impact negatively the persons who are chanting the Odu even in prayer. Why in order to counteract the evil impact if this Odu came when imprinted for example death? One of the things that I would suggest before we consider anything with websites on our religious tradition, even though it supports the elevation of women from a presumed place of healing; that we consider the through our training what is being asked of women to invite into their wombs. This site no matter how helpful they may want to be is asking you to begin to chant Ogbe Gbarada whether you know what is inside this Odu or not! In Odu Ifa Ogbe Gbarada and specifically for those children who have this Odu, either in Esentaiye, their Owofakan, and or are born into this Odu through Itefa; should be informed of the seriousness of the Odu and why calling any Odu Ifa out of ritual context should be taken into account what can and will happen when you do this action? Or if the Odu comes in the dwgbd which is the initial reading done before an initiation procedure which will tell what the atmosphere is or the problems are that need to be cleared before proceeding to the initiation and this Odu Ifa comes in Ayewo? Odu Ifa is the sum total container of all experiences of human and all sentient life. When this energy is being called by a skilled diviner; the diviner is taking into account the protective measures needed to prepare you and themselves for the energy that is sure to come in answering the call from the diviner when this or any Odu Ifa is imprinted and cast! The diviner or priest/priestess who have cast for this Odu (Opele or by Ikin) that comes will or should also in the chant call the brother Odu Ifa to accompany the called Odu if one is doing the adabos-aid for manifestation or in the initial dafa, or an initiation reading to protect the person for whom it is cast if the dafa comes in ayewo. Of course, there are many prayers within the Odu Ifa corpus but if we are to consider again when these prayers that is being given to you from the Odu Ifa of Ogbe Gbarada look at the above prayer to Orisa Sango which comes from this Odu. There are eewo on this Odu Ifa of Ogbe Gbarada which is specifically for the children/people born from this Odu that we should bear in mind and need to be concern about? People who are born by this Odu Eewos: This information comes from the work Practical Ifa Divination Ifa Reference Manual Vol 3 by Oloye S. Solagbade Popoola, 1997 While these children make meteoric rise in their success despite of their critics, back biters or slanderers; they themselves must be careful not to become this type of negative person. Ogbe Gbarada children must be careful to stay on good terms with their siblings so they do not become enemies later on in life and can ensure their sibling assistance in their successes. Ogbe Gbarada children though are never destined to see evil in their lives if they do not follow through on ebo, self saboteurs or injurious to themselves, or outright refuse to do ebo they will not fulfill long life. Ogbe Gbarada children hide their problems and they like to do this. This is a bad practice! These people also cannot keep a secret of those who entrust their secrets with them. They must always have partners in business ventures in their future and can have weakness in their character. The parents of Ogbe Gbarada children when they are to marry cannot participate in any way in the ceremonies and the daughter of marital union is Ogbe Gbarada she cannot go to her parents home until after she has conceived a child. Ogbe Gbarada children can be rude, saucy and intemperate. They are difficult people to deal with and those who marry them must exercise extreme patience with them and vice or viscera the person who marries a Ogbe Gbarada person must be willing to be patient with this person They must not use eti They must not be outside when it is raining or a thunderstorm/lightening

They must never lend anyone anything that is precious to him or her unless they are ready to give it to the person they are lending it too and you cannot borrow anything either. They must never mount a horse They must never be too fashion conscious Must never eat Afon or African Bread fruit Must never use, kill, vulture(this goes for you turkey lovers) Must never use Erin or anything(this goes for you who love Ivory bracelets) This is addition information on Itenifa (Ifa initiation) that also comes from the Ifa Institute which will be helpful so that you all understand the seriousness of why just taking an Odu out of ritual context can be dangerous and if alejo or a non initiated person can be equally dangerous because this person does not know what is in the very nature of the Odu that is being suggested to use here on this site: People have the right to believe what they want but here in the use of Ifa and or any part of this religious tradition to include Odu Ifa; it is important that we are quite sure that the people are educated in its use. We all want as healers to heal the world and so many women are in trauma, pain and have been hurt by so many sources. We need to make absolutely sure that we do not allow our belief system, as we are being made aware, a part of something that could through ignorance bring more harm to those who are innocent. Itenifa is the workings of the dynamic forces within you, which were formed by your emanation and at the point of your existence on this terrestrial plane. Also, it borders on the cosmic forces that are spiritual and beyond your control. The dynamic forces are your potentials, natural qualities and strength of your character to be controlled in order to strengthen your public image and boost your popularity. Whereas, the cosmic forces or components are from Ayanmo, Akunleyan and Akunlegba, these three components are loosely described as Destiny or Heavenly gift/virtues. The Ayanmo is interplay to forces, which are usually divine, and in consonant with the inventive precepts of Olodumare (The Almighty God of creation). Ayanmo of your life cannot be changed. Once you are created with it, it remains so till the expiration of your life on this planet earth. Ayanmo includes sex of an individual, race, family, parent, growth, and other natural rules of which an individual must tow and obey. Akunleyan are the virtues and values chosen in heaven consequent upon your actions/activities in your previous evolution or existence. They are actually things chosen by you and most of the time form your likes and dislikes or taboo. Akunlegba are the gifts or virtues added by various Irunmole at the presence of Onibode (celestial sentinel) in heaven or just before you emanate into the world. They are like spices, additives, preservatives, and vehicles of propagation of Ayanmo and Akunleyan or things that complement the Akunleyan in order to fulfil your destiny on earth. The reading of your Odu helps to determine or reveal your talent limitations, assets, shortcomings, possibilities and probabilities. You should use the appropriate ebo (sacrifice) which has same polarity and magnetism to your Odu in order to discover love, fortune health, hope, happiness, fulfilment in life and longevity. You should also avoid such things, which may hinder your talents, or discoveries by observing your taboos as explained to you during your Itenifa (Ifa initiation) Br-barra laa g eti Sonso orii re logun Sonso orii re legbogi Dia fun ragberi Omo akan lekun orun gbongbon ma yun-un Ogunlenirun agogo Atalegbeje Apesin Ni won fi n pe ragberi lorun ko je o E ba mi wi fun won Wipe ona orun jin gbungbun Agbo Edu ma ko rin Plenty, we pound eti

Only the tip of its head is medicine Only the tip of its head is herb They were the ones who cast Ifa for ragberi He who knocked heavily on the door of heaven but refused to enter Four hundred and twenty musical gongs One thousand four hundred and sixty drums Were being used to summon ragberi into heaven Sacrifice was what he was sending back to heaven Rituals were what he was using to lock the door of heaven firmly Four hundred and twenty musical drums One thousand four hundred and sixty drums Were being used to summon ragberi into heaven but he refused to go Help me inform them (in heaven) That the road to heaven is too far The ram of Edu had refused to move This ese Ifa of Ogbe Gbarada speaks of someone who is either ill with a serious illness or someone close to them. It says that the illness is at the point of hopelessness but the person will survive if the proper and appropriate sacrifice is performed. The unborn child in the womb of a suspecting alejo or even a person who has some knowledge of Ifa rituals chants this verse without the right information accompanying this can become extremely problematic. Ire O Iya Abiye Awo Agbaye, Oloye Fayomi Falade Aworeni Obafemi Reference: S. Popoola, Ifa Practicioner,