Śrauta (Sanskrit: श्रौत) is a Sanskrit word that means "belonging to śruti", that is, anything based on the Vedas of Hinduism. It is an adjective and prefix for texts, ceremonies or person associated with śruti. The term, for example, refers to Brahmins who specialise in the śruti corpus of texts, and Śrauta Brahmin traditions in modern times can be seen in Kerala and Coastal Andhra.

The Sanskrit word śrauta is rooted in śruti ("that which is heard", referring to scriptures of Hinduism). Johnson says that śrauta is an adjective that is applied to a text, a ritual practice, or a person, that is associated with śruti. Klostermaier concurs, stating that the prefix means "belonging to śruti", and includes ceremonies and texts related to śruti. The word is sometimes spelled shrauta in scholarly literature.

Spread via Indian religions, homa traditions are found all across Asia, from Samarkand to Japan, over a 3000-year history. A homa, in all its Asian variations, is a ceremonial ritual that offers food to fire and is ultimately descended from the Vedic religion. The tradition reflects a ritual eclecticism for fire and cooked food (Paka-yajna) that developed in Indian religions, and the Brahmana layers of the Vedas are the earliest surviving records of this.

Yajna or vedic fire sacrifice ritual, in Indian context, became a distinct feature of the early śruti (Vedic) rituals. A śrauta ritual is a form of quid pro quo where through the fire ritual, a sacrificer offered something to the gods, and the sacrificer expected something in return. The Vedic ritual consisted of sacrificial offerings of something edible or drinkable, such as milk, clarified butter, yoghurt, rice, barley, an animal, or anything of value, offered to the gods with the assistance of fire priests. This Vedic tradition split into Śrauta (śruti-based) and Smarta (Smriti-based).

The Śrauta rituals, states Michael Witzel, are an active area of study and are incompletely understood.

Śrauta "fire ritual" practices were copied by different Buddhist and Jain traditions, states Phyllis Granoff, with their texts appropriating the "ritual eclecticism" of Hindu traditions, albeit with variations that evolved through the medieval times. The homa-style Vedic sacrifice ritual, states Musashi Tachikawa, was absorbed into Mahayana Buddhism and homa rituals continue to be performed in some Buddhist traditions in Tibet, China and Japan.

Śrautasūtras are ritual-related sutras based on the śruti. The first versions of the Kalpa (Vedanga) sutras were probably composed by the sixth century BCE, starting about the same time as the Brahmana layer of the Vedas were composed and most ritual sutras were complete by around 300 BCE. They were attributed to famous Vedic sages in the Hindu tradition. These texts are written aphoristic sutras style, and therefore are taxonomies or terse guidebooks rather than detailed manuals or handbooks for any ceremony.

The Śrautasūtras differ from the smārtasūtra based on smṛti (that which is remembered, traditions). The Smartasutras, in ancient vedic and post-vedic literature, typically refer to the gṛhyasūtras (householder's rites of passage) and sāmayācārikasūtras (right way to live one's life with duties to self and to relationships with others, dharmaśāstras).