 Nāgārjuna’s account of epistemology is supposed to fulfill a purpose both at the object- as well as at the meta-level. At the object-level epistemic instruments and objects are just another set of central concepts that have to be investigated as entities potentially existing with svabhāva. Nāgārjuna argues that the various ways in which the epistemic instruments and objects could be established are either not satisfactory or fail to show that they exist with svabhāva. At the meta-level Nāgārjuna’s theory of epistemology is supposed to provide the theoretical background of his own account of emptiness. As the theory of emptiness is something we are supposed to acquire knowledge of it is essential to get clear about the means by which we are supposed to do so, and indeed about what our epistemic object consists of in this case. These two projects are inherently interconnected. For according to the standard Nyāya theory of epistemology Nāgārjuna encountered, knowledge is acquired by using a set of procedures (such as perception or inference) the nature of which it is to produce knowledge and which convey information about a set of objective, mind-independent set of individuals that are the bearers of specific qualities. But a theory that thus presupposes the existence of objects of knowledge with distinct natures which the means of knowledge could adequately represent could hardly be used as a basis for knowing emptiness, for it presupposes exactly what the theory of emptiness denies. A substantial part of Nāgārjuna’s epistemological discussion is therefore dedicated to a criticism of the standard Nyāya theory of knowledge. Nāgārjuna sets out to establish that nothing can be regarded as intrinsically an epistemic instrument or object. The two have to be mutually established: the instrument establishes the object by giving us cognitive access to it, our successful interaction with the object establishes the instrument as a trustworthy route to the object. Something will therefore be classified as an epistemic instrument or object not because this is a reflection of its intrinsic nature, but because it is regarded as such once a reflective equilibrium has been reached. We use beliefs about the nature of the object in order to test our hypotheses concerning the instruments of acquiring such beliefs, these hypotheses are then in turn used to assess our view of the nature of the object. Such mutual establishment of epistemic instruments and epistemic objects then also entails that neither of them can exist by svabhāva.