Northern Satrap Rajuvula. Obv. Bust of king and Greek legend. Rev. Athena Alkidemos and Kharoshthi legend chatrapasa apratihatachakrasa rajuvulasa "the Satrap Rajuvula whose discus (cakra) is irresistible". These coins are found near Sankassa along the Ganges and in Eastern Punjab. Possibly minted in Sagala. The coins are derived from the Indo-Greek types of Strato II.
|Reign||c. 10-25 CE|
Rajuvula was an Indo-Scythian Great Satrap (Mahakshatrapa), one of the "Northern Satraps" who ruled in the area of Mathura in northern India in the years around 10 CE. In Mathura lion capital was established under the reign of Rajuvula. In central India, the Indo-Scythians conquered the area of Mathura over Indian kings around 60 BCE. Some of their satraps were Hagamasha and Hagana, who were in turn followed by Rajuvula.
Rajuvula is thought to have invaded the last of the Indo-Greek territories in the eastern Punjab, and replaced the last of the Indo-Greek kings, Strato II and Strato III. The main coinage of Rajuvula continued to consist in imitations of these last Indo-Greek kings.
The Mathura lion capital, an Indo-Scythian sandstone capital from Mathura in Central India, and dated to the 1st century CE, describes in kharoshthi the gift of a stupa with a relic of the Buddha, by queen Nadasi Kasa, "the wife of Rajuvula" and "daughter of Aiyasi Kamuia", which was an older view supported by Bühler, Rapson, Lüders and others. But according to later view propounded by Sten Konow, and accepted by later scholars, the principal donor making endowments was princess Aiyasi Kamuia, "chief queen of Rajuvula" and "daughter of Yuvaraja Kharaosta Kamuio". Nadasi Kasa (or Nada Diaka) was daughter of Ayasia Kamuia.
According to an older view, Yuvarja Kharaosta Kamuio was thought to be son of Ayasi Kamuia who in turn was thought to be widow of Arta whom Rajuvula later married. Konow refuted this view, and concluded that Ayasia Kamuia, chief queen of Rajuvula, was daughter and not the mother of Kharaosta Kamuio. The fact that the last name 'Kamuia' has been used both by Yuvaraja Kharaosta as well as princess Aiyasi clearly proves that Aiyasi Kamuia was the daughter and not mother of Yuvaraja Kharaosta Kamuio (Kambojaka), since such family-names or designations are naturally inherited from the father's side and not from the mother's. Hence, Dr Konow's interpretation appears more convincing.
The capital also mentions the genealogy of several Indo-Scythian satraps of Mathura.
The presence of the Buddhist symbol triratana at the center of the capital suggests that Rajuvula was, at least nominally, following the Buddhist faith.
Sodasa, son of Rajuvula, succeeded him and also made Mathura his capital.
- The Dynastic Arts of the Kushans, by John M. Rosenfield, University of California Press, 1967 p.135 
- Journal of the Royal Asiatic Society of Great Britain & Ireland, 1894, p 533, Royal Asiatic Society of Great Britain and Ireland; See also: Journal of the Royal Asiatic Society of Great Britain & Ireland, 1907, p 1025, Royal Asiatic Society of Great Britain and Ireland; Ancient India: From the Earliest Times to the First Century AD, 1964, p 158, Dr E. J. Rapson.
- Corpus Inscrioptionum Indicarum, Vol II, Part I, pp xxxvi, 36, 47, Dr S Konow.
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- Mahaksha[tra]vasa Rajulasa agra-maheshi Ayasia Kamuia dhida Kharaostasa yuvarana mada Nada-diakasa [taye] sadha matra Abuhola[e]...Kharaosto yuvaraya Kamuio...
- See also:  and 
- See quote in: Aspects of Ancient Indian Administration, 2003, p 58, D.K. Ganguly.
- See: Corpus Inscriptionum Indicarum, Vol II, part I, p 36 & xxxvi, Dr Stein Konow; Journal of the Royal Asiatic Society of Great Britain and Ireland, 1990, p 141, Journal of the Royal Asiatic Society of Great Britain and Ireland; Prācīna Kamboja, jana aura janapada =: Ancient Kamboja, people and country, 1981, p 227/228, Dr Jiyālāla Kāmboja, Dr Satyavrat Śāstrī), The Kambojas Through the Ages, 2005, p 168, Kirpal Singh.
- Dr S. Konow convincingly argues that Yuvaraja Kharaosta is respectfully dmentioned twice (II A.1 and E.1) and in prominent positions in the Capital record, and this would befit only a senior relative of the family of the queen making the endowments, and not a junior member like a son or grand son. Moreover, the Aiyasi Kamuia expressly states a close relationship with Kharaosta and also claims that latter's concurrence for making the endowments has been obtained (See: Corpus Inscriptionum Indicarum II, I, pp xxxv-vi, 36; An Inscribed Silver Buddhist Reliquary of the Time of King Kharaosta and Prince Indravarman, Journal of the American Oriental Society, Vol. 116, No. 3 (Jul. - Sep., 1996), pp. 440, Richard Salomon, University of Washington; Prācīna Kamboja, jana aura janapada =: Ancient Kamboja, people and country, 1981, pp 227/228, Dr Jiyālāla Kāmboja, Dr Satyavrat Śāstrī; The Kambojas Through the Ages, 2005, p 168, Kirpal Singh.
- From the dated inscription on the Rukhana reliquary
- An Inscribed Silver Buddhist Reliquary of the Time of King Kharaosta and Prince Indravarman, Richard Salomon, Journal of the American Oriental Society, Vol. 116, No. 3 (Jul. - Sep., 1996), pp. 442 
- A Kharosthī Reliquary Inscription of the Time of the Apraca Prince Visnuvarma, by Richard Salomon, South Asian Studies 11 1995, Pages 27-32, Published online: 09 Aug 2010 
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