An offering made by Hindus in South India to propitiate serpents. Serpents are pleased by songs by Pulluvan and Pulluvatti (Male and female members of a Hindu sub-caste). To draw Kalams (drawings on floor conveying certain esoteric meanings), to make offerings and for the Pulluvars to sing--these form important elements of सर्पबलि . The bali has a connection with the story of खाण्डवदाह . The legend behind the bali is that a Pulluva woman saved तक्षक , who escaped to the ocean after the खाण्डव forest was burnt down. Songs by Pulluvan and Pulluvatti are unavoidable items in सर्पबलि .

Drawing the Kalam is a very important item in सर्पबलि . It is drawn on a platform made of पुट्टुमण्णु (small heaps of earth thrown up by earthworms and termites), the platform being demarcated by four pieces of arecanut wood. The platform is covered with silk and tender coconut leaves are hung all around it. The Kalam is drawn with rice powder, and other coloured powders. The husk of paddy burnt into charcoal is powdered and with it serpents are sketched first on the मण्डप (platform). The नाग drawings are tinted with colours. The (colour) powders are collected in coconut shells and sprinkled on the drawings through holes in shells. पुल्लुवस् exhibit wonderful artistic talents in making the drawings.

When the kalam is drawn worship of नाग is begun compulsorily by a male member of the house, and he is technically called 'Kalattil Kaimal'. He has been observing ' व्रत during two days previous to the पूजा (worship). Having taken his bath and wearing an additional cloth across his shoulders ( उत्तरीय ) he comes with water in a jar. Four lamps should be burning on four sides of the kalam. Also, paddy, rice, tender coconut, milk, fruit etc. should be placed on its four sides. As directed by the Pulluvan the 'Kaimal' conducts the worship by offering flower, water etc. The Kaimal is to sit on each of the four sides of the kalam and do the पूजा . Then wicks (made of cloth) should be lighted, water sprinkled on it and with that the Kaimal should go around the kalam thrice. With the wicks placed on a leaf with paddy underneath it and also with burning camphor he should go round the kalam. Then the Pulluvan playing on the वीणा in front and a male member of the house with a vessel containing milk, a female member holding a lamp, two girls holding brass plates and the Kaimal and all of them following the Pulluvan go round the Kalam thrice and proceed to the serpents' temple in the compound, pray and return. After all these persons are seated, the Kaimal washes the feet of and puts flowers on the heads of the two girls, who had held the brass plates; seats them on two pieces of round wood in the kalam. The girls will have mirror etc. in their hands. They should concentrate their eyes on the heads of the serpents. Now begins the Pulluvan पाट्टु (song by Pulluvan). At the time of the worship they will be beating tunes on a brass pot, music being made on the वीणा .

पुल्लुवन् पाट्टु ' is the most important item in the whole programme. The songs relate to the burning of the खाण्डव forest, कालियमर्दन (suppression of the नाग king) etc. One पुल्लुवन् sings songs and a second one repeats them. A minimum of two पुल्लुव males and two females are required for the purpose. As the songs acquire momentum the girls begin to shake their heads and to wipe off the कलम् . Then the girls are asked questions and they answer. Within a short time the girls will swoon and fall on the ground. They are brought back to consciousness by water being sprinkled on them and by fanning. This is in general the nature of a सर्पबलि .