He famously wrote the Sweets of Refutation (Khaṇḍanakhaṇḍanakhādya), which critiques the epistemology of the Nyaya school and the rational inquiry in general.
[2] His main critique is the inadequacy of the Nyaya definitions of the six philosophical categories they defend: substance (dravya), quality (guṇa), action (karma), universal (sāmānya), ultimate differentiator (viśeṣa), and the relation of inherence (samavāya).
Because of this, Śrīharṣa argues that Nyaya logicians should stop doing philosophy and have faith in the liberating power of the Upaniṣads.
[2] Śrīharṣa is thus radically different from the Advaita philosopher Saṃkara, who held that reason can help us better understand ultimate truth.
[2] Śrīharṣa composed the kāvya poem Naishadha Charita (IAST: Naiṣadhacarita) in 1174, during the reign of the Vijayachandra's son Jayachandra.
According to Rājaśekhara's Prabandhakośa, upon the wide acceptance of Naishadha Charita, Śrīharṣa was dignified with the title Narabharati.
[5] The Naishadha Charita contains erotic themes, but according to the 15th-century Jain scholar Nayachandra Suri, Śrīharṣa was actually a celibate, who had "conquered his sense organs" (jitendriya).
[7] The Naishadha Charita was brought into Gujarat by Harihara during the reign of Vīradhavala to which Chandu Pandita in his Dipika, composed in 1296, refers to as a new poem and also to the commentary of Vidyādhara.