Odi Iroso (Òdí Ìrosùn)

Odí Iroso (Òdí Ìrosùn) is the 65th Odù in the genealogical order of IfáIt represents sunset, when the sun descends and its light takes on the reddish-yellow hue that signifies the color of its spirit. At that hour, the mental power of this Odù dominates, for the time of communication with the Egún opens.

Index

Technical sheet of Odi Iroso

Attribute	Detail
First Name	Odi Iroso, Odi Roso, Odi Koso, Òdí Ìrosùn.
Order in the Ifá corpus	65
Diloggún (Santería)	7-4 (Odi tonti Iroso)
Orishas that manifest	Oshun, Orunmila, Asojano, Osain, Obatalá, Shangó, Agayu, Osun.
Ifa warning	He who does not listen to the Awó walks without resolving his destiny; only the Ebó opens closed paths and gives strength against his enemies, because without attending to Eshú the obstacles remain even if victory is near.
Writing the sign	II I0 00 0I

General Description of the Odi Iroso Sign

Odí Iroso is the roar of the sea at dusk: it heralds struggle, depth, and mystery. But it also reveals that whoever heeds Shangó, fulfills his obligations to Obatalá, and listens to his Eggun will ultimately see his enemies fall and rise by his own hand until he attains his crown.

What originates in the Odù Odi Roso?

Breathing begins.
The cerebral hemispheres are born.
Let the caraira eat the eyes of the dead.
Confusion of the opposite sex.
Let the dry grass bend.
Put beans face to the Guardian Angel.
Here the whole body sleeps except the nose.

What is Odi Iroso talking about?

Hair cutting is prohibited.
You can be effeminate by vice.
Oshun Ibu Awayemi speaks.
It is an Ifá of immoralities and stains.
You can't eat black-eyed peas.
All that glitters is believed to be gold.
Talk about mysticism and spirituality.
It is an Ifá of mooring.
It suffers from the testicles.

Meaning and Analysis of the Odu Odi Iroso

Odí Iroso is the sign of twilight, the moment when the sun descends and communication between the visible and invisible worlds begins. Therefore, this Odu speaks of Eggun, of revelations in dreams, and of destinies that silently transform while others believe nothing is happening. A person under this sign rarely walks alone: they are always accompanied by spiritual forces that protect or examine them.

Here originates breath and the brain hemispheres, signifying mental mastery and profound spiritual sensitivity. However, Ifá warns that when the mind is not properly governed, a person believes that all that glitters is gold and ends up falling prey to deception, false promises, or dangerous relationships. This is an Ifá of stains: actions leave a visible mark on life, and every decision has consequences that are difficult to conceal.

Odi Roso teaches that while the body sleeps, the enemy works. That is why spiritual vigilance is a permanent obligation, not a choice.

Economic aspects

Odí Iroso indicates an increase in business and progress achieved through one's own efforts, as it is a self-taught sign where the person learns through direct experience. However, material stability depends on religious observance, because here Osun collapses when the person rises without a spiritual foundation, causing sudden losses after great advances.

"Good help is given to those who help themselves." Prosperity doesn't come from waiting, but from action. Those who forge their own path and work with their own hands open doors; external help appears only after the seeds have been sown.

Ifá warns against forming economic alliances with indiscreet or flawed individuals, as they may reveal secrets or jeopardize one's position. It also teaches that the arrival of a child transforms one's material fortunes, opening paths where there was previously stagnation.

Health and Wellness

In this Odu, breath originates, so the balance of air represents the balance of the body. When a person lives under tension or mental confusion, disorders appear in the nervous system, ears, waist, testicles, or respiratory system, often accompanied by insomnia or spiritual exhaustion.

"Fighting for oneself is the best medicine." Odi Rosó teaches that recovery begins with inner will. Health depends on the strength of mind and spirit; those who give up become sicker, but those who rise and persevere strengthen their bodies and prolong their lives.

Ifá warns that “the whole body sleeps except the nose,” indicating constant spiritual vigilance and sensitivity to unseen influences. Therefore, one must respect the head, avoid breaking taboos, and maintain religious discipline to preserve physical stability.

Religious aspects

Odí Iroso is a sign where the Eggun predominate over the Orishas in a person's daily life, manifesting through dreams, intuitions, and spiritual warnings. Here, Oshún Ibú Awayemí, Shangó, Agayú, and Azojuano speak, offering protection, strength, and health when they receive proper attention.

"What unites the soul with Olodumare is love." Odi Roso teaches that the bond with Olodumare is not born of appearances or empty words, but of respect, obedience, and pure conduct. When the heart walks uprightly, the person draws closer to their destiny and does not lose their spiritual protection.

This Odu teaches that the mother continues to protect even after death, demonstrating the strength of the spiritual lineage. It also points to the need to receive Osanyin in its entirety and strengthen the relationship with the ancestors in order to overcome hidden enemies and uphold one's destiny.

Personal relationships (love)

In Odi Roso, confusion arises regarding the opposite sex, indicating difficulties in correctly interpreting a partner's intentions or maintaining emotional stability without spiritual support. Relationships can be affected by jealousy, external interference, or emotional dependency if there is no discipline in behavior.

Ifá advises against arguing with one's spouse and recommends listening to their advice, as the stability of the home depends on mutual respect. It also teaches that the arrival of a child transforms a person's emotional destiny, bringing balance where there was once uncertainty.

"He who is not in love does not know what love is." It teaches that true knowledge is not born from theory, but from lived experience. Odi Iroso reminds us that only those who give their hearts understand the spiritual bond that unites people and sustains destiny.

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Proverbs of the Odi Iroso sign

While the body sleeps, the nose breathes.
I made myself king with my own hands.
He who is not in love does not know what love is.
You are the best guardian of your business.
Sleep is the breath that Olorun gives to man.
Good help is given to those who help themselves.
Fighting for yourself is the best medicine.
Our choice before birth is our life experience.
All that glitters is not gold.
What unites the soul with Olodumare is love.

"I made myself king with my own hands" Odi Rosó teaches that true advancement depends not on inheritance or favors, but on personal effort and strength of character. Those who work on their destiny with discipline and patience eventually achieve a position, even if the path has been difficult from the beginning.

Ifá ethical code of Odù Odi Rosó

"The Awó, when he has a war, does not sleep" Odí Roso teaches that the Awó must remain vigilant in his conduct and thoughts when facing conflicts. He cannot act carelessly or rashly; righteousness, discipline, and religious observance are his defense against losing his way or his word.

Ifá says in Odi Iroso

Odí Iroso says that the truth cannot be defended hastily or with argument, because the enemy's trap is revealed on its own when a person performs an ebó and remains silent. Here, Ifá warns that there are eyes watching in the shadows and tongues secretly working against the individual.

This sign teaches that spiritual strength cannot be incomplete. He who neglects Osanyin, Osun, or Eggún loses his virtue without realizing it and begins to stumble where he once walked with firmness. In Odi Roso, the abandoned foundation becomes a setback.

Ifá indicates that the dead directly influence a person's life when they are not attended to. Eggún can weaken their nature, confuse their understanding, and close their paths if they are not given attention and respect.

Ifá says in Odi Iroso that an ebó performed in time saves even when it seems a useless sacrifice. Obedience to Orúnmila preserves the individual's crown, while the envy of those close to him breeds treachery within his own house.

Here Ifá warns that not all danger presents itself head-on. There are traps disguised as friendship, mourning, or tranquility. He who remembers the word of orunmila And observe before acting; he does not fall into ambushes nor lose his way.

Recommendations from Odi Iroso

Count on Agayu to seek composure and strength.
Go to OSHA and orunmila when the person suddenly falls after having reached the top.
Feed the Royal Palm.
Always comply with Shangobecause she was the one who raised him and protects him.
Listen to the advice your spouse gives you.
Comply with Obatala and pay him what he is owed.
Clean the house and the bed.
Don't trust anyone, not even those in your own home.
Attend to the Protective Egun, which always helps to win.
Put On black beans en Adimu his Guardian angelwhatever Osha it may be.
Living with a son or daughter of Oshun and worship Azojuano (Saint Lazarus)because there is the will.
To receive Osanyin complete.
Be careful with friendships or business relationships with imperfect people, because they may reveal secrets and compromise you.
To assemble the secret of Alawana Ashegón Obá in order to destroy the enemies that he always has Odi Iroso.
To honor his head now Eshu Eleguá to survive secret death plots.
Doing Ebó with whatever the sign indicates, because through this Ifá it is resolved with anything well indicated.
When the Odu comes out in the igbodu, sacrifice three slugs, tiger meat and any bird that flies; give the slugs and the birds to esu, and feast the head with tiger meat.

Prohibitions (Taboos) of Odi Iroso

Don't cry about money or the misery you're going through.
Don't cut your hair, because scissors and razors aren't going to your head.
Don't fight with your spouse.
Do not treat the insane or the mentally ill.
not eat black beans.
Do not jump over hoses or pipes; if it is necessary to cross them, step on them so as not to diminish their virile potential.
Do not attend social or other gatherings when this Oddun appears in the igbodu.

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Treatise of the Odù of Ifá Odi Iroso

This Odù, in Atefá, Itá, Iyoyé, Awofakán or Ikofafun, And in the Itá of any Osha or Orisha that is receivedIt indicates that the person will always be slandered.

This Ifá is about love spells. Odi Iroso It is the onomatopoeia or the roar of the raging sea. It is an Ifá of spots.

Here, when a person feels bad, they blaspheme and wish for death; but when faced with danger, they remember the Saints and ask for their help, because Odi Roso He has a strong attachment to life.

This is an Ifá where Osun collapsesTherefore, the person struggles to get to the top and, when they are at the top, suddenly loses everything.

This Ifá speaks of mysticism and spiritualityThe person of this Odù is more influenced by spirits than by the Saints. They have walked in spiritism and also have a Egun attached.

En Odi Iroso speech Agayu.

Here the sign marks:

You can be effeminate by vice.
Odi Roson He is a self-taught Ifá in all his aspects.
The confusion of the opposite sex arises.
All that glitters is believed to be gold.
Odi Roso He never met his mother.
A person may know a lot about one thing, but forgets that others know about other things.

Odi Iroso He is possibly the son of Olokun.

This sign speaks Oshun Ibu Awayemi, owner of the nostrils. It carries:

two long Adams that, when given the goat, are put in his nose;
The goat that is given is castrated from a young age and raised from a small age;
an axe;
two long crowns;
a wreath with snail fringes that is placed on top of the tureen.

Alawana He is the first to receive the load of azojuano and he is the cemetery gatekeeper.

Odi Iroso en iré

Odi Iroso possesses an Egun that reveals everything to him in dreams.
Here, mothers, even after death, watch over their children.
It is announced that the person is going to have a child, and that when the child arrives, their luck will change.
This Ifá is much envied and has a protective Egun that always helps it to win.
It predicts an increase in business.
He predicts that no one is skilled at maintaining power over Awo.
Odi Iroso always sees his enemies succumb.
He who laughs at him dies.
Odi Roso: with his own hand he became king.

Odi Roso in osobo

Here you have no seat or security at all.
The daughters of this Odu have to tie up their husbands so as not to lose them.
The diseases that afflict this Odu are: ear ailments, testicles, nervous system, traumas, impotence, fatherhood, insomnia and respiratory system ailments.
Parents, children and grown-ups get in the way at home.
Odi Iroso is an Odu of going through hard times in life.
Here, the person, after becoming a saint, abandons it.
There are many enemies here.
Odi Iroso marks disobedience.
This Odu warns of illness in the waist or buttocks.
This is an Odu of immoralities; the person is of bad feelings.
Here, while the person sleeps, their enemy works.
The person becomes unbalanced since childhood for having seen older people performing the sexual act.
There is also an Egun who comes at night to make life with the person.
Here is a condition of the testicles.
Before dying, the person's hands become stiff.

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Prayer of the Odu of Ifa Odi Iroso:

ODI ROSO AWO ASHE MOWE ADIFAFUN OLOGBO ADIFAFUN OMA OSA
ADIFO EKUTE AYAYU KORO ADAFE AYA.

Suyere (Song):

ADE LOWO, ADE NOR ORISHA, ADE NOR OBA.

Ebó del Odù Odi Iroso (7-4)

To get rid of problems

An ebó is performed with a machete and a goat is given to OgunIn addition, ivory and parrot feathers are placed on it. Obatala.

For insomnia

A banana is given to azojuanoThe animal's heart is taken along with seven peppercorns; a prayer is said over them, and they are then roasted together with the guinea fowl's wing feathers. This preparation is consumed like coffee.

Odi Ro's protectionso

You should always carry a dry cotton boll as protection, to absorb bad influences, the actions of enemies, and witchcraft.

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Patakies of the Ifá sign Odi Roso:

The Caraira and the Tiñosa: the agreement that is born after the danger

On this path, the Caraira She lived apart from the other birds and suffered great hardship, even hunger, because she found it difficult to find food. Seeing herself in this situation, she decided to go to orunmilawho made him osodé and saw him I Hate Irosoindicating that he should perform ebo to get rid of their difficulties.

Caraira fulfilled the ebó, and then Orúnmila told her to return home, for he would soon send someone to help her solve her problem.

Meanwhile, the TinyWhile searching for food, she saw a cow lying on the ground and thought it was dead. Confidently, she went down to feed and put her head through the animal's anus; but the cow, feeling this, squeezed tightly. The vulture thought she would die trapped there and struggled desperately until she managed to pull her head out, ending up injured and featherless.

Then the vulture also went to the house of orunmila, who saw the same Odù, Odi Rosoand prescribed the same ritual for him. Then he said to him:

—Go to Caraira's house and talk to her so that she can examine what you are going to eat first.

From then on, the Caraira and the Vulture made a pact to feed together: the Caraira first examines the animal and eats the eyes and anus, while the Vulture feeds on the rest. In this way, they solved their food problem and avoided further dangers.

Explanation: Odi Iroso warns about the dangers of acting without reflection or counsel, especially when necessity is urgent. The Tiñosa suffered because of her rashness; the Caraira was saved by obeying Orunmila.

Ifá indicates here that a person should consult before acting, rely on those who see further than they do, and accept appropriate cooperation. Only in this way can they avoid hidden traps and transform scarcity into secure sustenance.

The tiger and the meetings of the defenseless

On this path of I Hate IrosoThe slugs and birds held meetings to discuss matters concerning their well-being. However, the tiger frequently attended and spoke indirectly about making peace with the most defenseless animals, especially those without hands or feet. For a long time, the slug didn't realize that his words were directed at her. Meanwhile, other animals began to withdraw from the meetings, suspecting the tiger's true intentions.

Feeling uneasy, the slug went to orunmila, who saw this Odù and instructed him to do ebó to Eshu and stop attending the meetings, for danger was near. At a final meeting, when the subject of animals without feet or hands was brought up again, the slug replied that not having limbs did not mean lacking intelligence. It was then that she understood the purpose of those insinuations and stopped attending altogether.

Later, the tiger tried to lure the birds with another strategy. He suggested they gather firewood to prepare a fire to roast the water. The birds didn't understand the point and went to the tiger's house. orunmilawho instructed them to throw water on the fire; they thus discovered that water could not be roasted. Then he asked them to throw some of their feathers into the fire, observing that they did burn easily. They then understood that the tiger's true purpose was to capture them, so they also stopped attending the meetings, reciting the following prayer:

Awonu lekun we ye ori igi awonu
Eni ba ni ki nkun kogba ikumi
Ku awonu, lekun weye ori igi.

After this, the tiger was left alone with the turtle and the water. The turtle, trusting in her ingenuity, suggested moving their meeting place deeper into the jungle to increase her chances of escape. Since the tiger could do nothing against the water or catch the turtle, he ended up alone and hungry. From then on, he decided to attack any animal or bird he encountered.

Verse of Òdí Ìrosùn Ifá Traditional

Agbàlàlà èkukù
Èkukù agbàlàlà
A dífá fun Òrúnmìlà
Níjó tí Bàbá ń fojú sògbérè ajé
Ebo n won ni or se
Bàbá gbébo ńbè ó rbo
Agbàlàlà èkukù
Èkukù agbàlàlà
Ire ajé ń wámíí bò wá
Agbàlàlà èkukù
Èkukù agbàlàlà
I'll go ayá ń wámíí bò wá
Agbàlàlà èkukù
Èkukù agbàlàlà
I will go omo ń wámíí bò wá
Agbàlàlà èkukù
Èkukù agbàlàlà
Ire ilé ń wámíí bò wá
Agbàlàlà èkukù
Èkukù agbàlàlà
Ire gbogbo ń wámíí bò wá
Agbàlàlà èkukù
Èkukù agbàlàlà.

In Odi Iroso, Ifá wants this person to be well. The good fortune of commerce, wife and children will come to meet him.

Agbàlàlà èkukù
Èkukù agbàlàlà
He prophesied Ifá for Òrúnmìlà,
The day I cried for the shortage of commercial wealth
Sacrifice was the prescribed antidote for him
The Father of Ifá, heard about the sacrifice and performed it
Agbàlàlà èkukù
Èkukù agbàlàlà
The fortune of the trade, is coming to find me
Agbàlàlà èkukù
Èkukù agbàlàlà
The fortune of the wives, is coming to find me
Agbàlàlà èkukù
Èkukù agbàlàlà
The fortune of the children, is coming to find me
Agbàlàlà èkukù
Èkukù agbàlàlà
The fortune of the houses, is coming to find me
Agbàlàlà èkukù
Èkukù agbàlàlà
The fortune of the good things in life, is coming to find me
Agbàlàlà èkukù
Èkukù agbàlàlà.

Eshu of Odi Iroso: Alufama

This Eshu is made of dough. The stone is consulted beforehand.

Load:

Palo Santo Tomás, crab shell, erú, obi, kola, osun naburú, espantillo herb and four-way soil; cemetery soil taken from a woman's grave whose name begins with "E" and ends with "A"; a silver coin, a parrot feather, three snails, an amber, a question stone, gold dust and a turtle shell.

Process:

The stone is placed on the turtle shell and this, in turn, on the crab shell, along with the herbs, sticks, soils, minerals and other ingredients, including soil taken from the foot of the grave.

Then soil from the right and left sides of the grave is added, along with gold dust. Finally, iyefá, the herb from the stone washing, and twenty-one pieces of soil from the head of the grave are incorporated. Everything is covered with cement.

Its eyes and mouth are made of snails. It lives under a sugar mold.