In Odu Okanran Osa, Ifá reveals a message of potential prosperity and good fortune (ire). However, Ifá also instructs that sacrifices or offerings are required to ensure success and avoid Amubo, or limitations that may hinder one’s progress.
This Odu speaks of perseverance in the pursuit of goals, affirming that with dedication and respect for Ifá’s guidance, success is achievable.
Odu Okanran Osa is one of the 240 secondary Odu, also known as Amulu—those with distinct patterns on each half. In this case, Okanran forms the right side, while Osa forms the left.
Odu Okanran Osa also underscores the importance of spiritual support, encouraging individuals to seek balance and fortify themselves against obstacles. When this Odu is revealed, it often calls for offerings to address specific challenges or bring forth prosperity.
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Ori The Ifa Concept of Consciousness
Odu Ifa Okanran Osa
Ifá pé eléyìun ò níí kú ní kékeré
Okanran sále koo sákùúta
Awo O̟kó̟ ló diá fún ọkó
Oko nii somo Onírèe Sànbe
Wón ni Ki Okó ó rúbo
Wón ni yóó móo gbó ni
Enikan ò níí gbó ikú è̟
Okanràn sále koo sákùúta
Awo Aso ló díá fún Aso
Aso nii somo Onírèe Sànbe
Wón ni Ki Aso ó rubọ
Wón ni yóó móo gbó ni
Enikan ò níí gbo ikú è̟
Okanran sále koo sákùúta
Awo Ile 16 díá fún Ile
Ilè nii somo Onirée Sanbe
Wón ni ki ile ó rúbo
Ilè náà rúbo
Wón ní wọn ò níí gbó ikúu won
Aye ye won
Wọn ò kú
Emii wón gùn
Ó dáa fún ọn
Ni won wá í jó ni won n yo
Won ń yin awon Babalawo
Awon Babalawo ń yin Ifá
Wón ní beè làwọn Babalawo tàwọn wi Okanrån sále koo sákuúta
Awo Okó ló diá fún kó
Wón ní ó sá káale ebo ní ó se
Oko gbebo ńbe ó rúbọ
Okanran sále koo sákùúta
Translation
This person would live to become old
Okanràn, hit the ground and hit stones
The priest of the Hoe casts divination for the Hoe
The Hoe is a child of Onirèe Sànbe
He was asked to perform sacrifice
They told him he would become old
Nobody would hear of his death
Okànràn, hit the ground and hit stones
The priest of the Cloth casts divination for the Cloth
The Cloth is a child of Onirèe Sànbe
He was asked to perform sacrifice
They told him he would become old
Nobody would hear of his death
Okànràn, hit the ground and hit stones
The priest of the Mother Earth casts divination for the Mother Earth
The Mother Earth is a child of Onirèe Sanbe
He was asked to perform sacrifice
The Mother Earth performed the sacrifice as does others
They said nobody would hear of his death
Life pleased them all
They did not die
They had long life
It was fine for them
They then started to dance and rejoice
They were praising their Babalawo
Their Babalawo was praising ifá
They said it was as their Babaláwo had said Okanran, hit the ground and hit stones
The priest of the Hoe cast divination for the Hoe
He was asked to take care of the ground and perform sacrifice
The Hoe heard about the sacrifice and performed it
Okànràn, hit the ground and hit stones
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Okanran Osa Awo Ejo
Okanran Osa, awo Ejo
Adia fun ejo
Ejo nbe laarin ota
Nigba iwase
Ejo ko loro
Itakun ni ejo, won fi ndigi lati oko wale
Ejo to awon babalawo lo
Won ni ko bo ori
Ejo bo ori
Won ni ko rubo okini
O rubo
Ejo di oloro
Ejo di ohun iberu
Ori kan ti ejo ni
Nii fi tugba ori ka
You Can Also Read More On
Relationship Between Orí Bibọ And Ori
Brief History of Hermeneutics in Relation to Odu Ifa
Translation
Okanran Osa is the divination for the Snake
The Snake consulted ifa for solution
He was amidst enemies
At the time of creation
Snake was harmless
Snake was used for tying firewood
Snake could no longer contain this insult, he went to the diviner
He was asked to sacrifice in honour of his head
He performed the sacrifice
He was asked to sacrifice needle
He did
Snake became poisonous with venom
It became frightful
A snake has only one head
Yet, its appearance sends several heads restless
Okan wele wele Babalawo ejo lo se fa fun ejo. Bi ko ba si ori, a ba mejo di igi. Ori ejo lejo fi segun.
