Ela Omo Osin is the real Ela, the true representative of Olódùmarè, without earthly father and mother. Ela Omo Osin is called Ela Gboo, and His other name is Ela Iwori. He is an irúnmolè, a direct creation of Olódùmarè Agotun. Ela Omo Osin is the miracle healing divinity that transcends time and space, a primordial being who coexists with other great divinities in Ísákì Òrun. He coexisted with Olódùmarè and His numerous divinities such as Ajagunmale Oluwo Òde Òrun, Makawusi (the head of all irúnmolè in heaven), Adi Omo Elebu, Aroyewoye, and Òsáìyìn Bikin.

Ela Omo Ajiki, on the other hand, is the son of a woman whose name was Ajiki (Ajike). The birth of Ela Omo Ajiki was rooted in secrecy, as his mother had him without a father. The mere mention of his father brought controversy and negative reactions during his time, and his mother was accused of immorality for bearing a child out of wedlock.

Ela Omo Ajiki did not allow his past to define him. Instead, he remained committed to discipline, mental strength, faith, and sound spiritual knowledge. He learned deeply under the guidance of a great priest, Orunmila Bara Agbonniregun, who became the master and builder of his life. Some traditions suggest that Orunmila might even be his father.

Through discipline, wisdom, and the extensive knowledge acquired in the house of Orunmila, Ela Omo Ajiki rose to power and prominence. He became a great healer and a worker of wonders. Before his transition, many of his works became verses of Ifá, and he preached miracles and transformation to his followers. Over time, Ela Omo Ajiki became Orisa Akulebo—a deity of great reverence. He is therefore recognized as an Orisa with a physical mother (Ajiki) and a controversial father.

In contrast, Ela Omo Osin Asiwaju has no father or mother and remains a direct creation of the supreme source of life. Some equate Ela Omo Osin with Orunmila Bara Agbonniregun or Orunmila Bara Ketu because of the similarity in their names, duties, and their shared mission of redeeming humanity. The name Orunmila itself is derived from “Orun mo Ela” (Heaven knows the way of salvation), later shortened to Orunmila. Both are associated with purity, honesty, faithfulness, and openness, symbolized by the color white.

However, the differences between these two great divinities are profound. Ela Omo Osin Akoda (Asiwaju) is the face of God—the Word that becomes Odu and the Spirit that manifests as human. He possesses absolute authority in both spiritual and physical realms. He is the divine message itself, conveyed through Orunmila from Olódùmarè to creation. Ela is the path and the embodiment of salvation, the force through which destiny is transformed into greatness.

Orunmila, by contrast, works through divination, sacrifice, and ritual to bring change. Ela Omo Osin does not consult oracle or divination to know the will of Olódùmarè—He is the vision and the prophecy itself. Ela does not draw power from leaves, roots, or herbs. This is why Ifá says: “Ela ki nba ewe oko ro” — Ela does not derive power from vegetation or material substances. His power is rooted in pure word, consciousness, and divine command.

Ela has no wives or children, while Orunmila is known to have many wives and offspring. These distinctions clearly separate their roles and manifestations.

Ela Omo Osin did not experience physical death like humans. Instead, He was translated into higher glory. He remains the direct face of Olódùmarè. Ela Omo Ajiki, however, represents the face of Orisa—an embodiment of discipline that transforms an ordinary human into an extraordinary spiritual force.

Heepa Orunmila Bara Agbonniregun
Heepa Ela Omo Ajiki
Heepa Ela Iwori
Heepa Ela Omo Osin
Heepa Irúnmolè

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